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THE  LIBRARY 

OF 

THE  UNIVERSITY 

OF  CALIFORNIA 


GIFT  OF 
HORACE  W.  CARPENTIER 


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V 


THE  BUDDHA 


A  DRAMA  IN  THREE  ACTS  AND 
FOUR  INTERLUDES 


PAUL  CARUS 


CHICAGO 

THE  OPEN  COURT  PUBLISHING  CO. 

1911 


^iffcHTli 


DIRECTIONS  TO  THE  STAGE  MANAGER. 

The  scenery  can  be  made  very  attractive  by  both  historical 
accuracy  and  a  display  of  Oriental  luxury,  but  the  drama  may 
easily  be  performed  with  simple  means  at  a  small  cost  without 
losing  its  dramatic  effect.  Some  of  the  changes,  however, 
should  be  very  rapid.  The  interludes  can  be  replaced  by  lan- 
tern slide  pictures,  or  may  be  omitted. 

If  the  interludes  are  retained  there  need  not  be  any  inter- 
mission in  the  whole  drama. 

The  music  for  the  Buddha's  Hymn  of  Victory,  pages  5  and 
39  (see  The  Open  Court,  XIX,  49)  ;  the  dirge  on  page  19, 
{Open  Court,  XIX,  567)  ;  Yasodhara's  Song,  page  37  {Open 
Court,  XVIII,  625)  ;  and  the  Doxology,  page  63  and  at  the 
end  {Open  Court,  XVIII,  627),  may  be  found  in  a  collection 
entitled  Buddhist  Hymns  (Chicago,  Open  Court  Publishing  Co., 
1911). 


COPYRIGHT  BV 

THE  OPEN  COURT  PUBLISHING  CO. 

1911 


CAST  OF  CHARACTERS. 

All  vowels  to  be  pronounced  as  in  Italian. 

Siddhattha  Gotama,   Prince  of  the   Sakyas,  later  on  the 

Buddha  B 

Suddhodana,  King  of  the  Sakyas,  father  of  Siddhattha 6" 

Pajapati,  Queen  of  the  Sakyas,  aunt  and  stepmother  of 

Siddhattha P 

Princess  Yasodhara,  Siddhattha's  wife  Y 

Rahula,  Yasodhara's  son   R 

Devadatta,  brother  of  Yasodhara Dd 

Kala  Udayin,  the  gardener's  son K 

Gopa,  Yasodhara's  maid  G 

Visakha,  a  Brahman,  Prime  Minister  of  Suddhodana V 

Devala,  a  Sakya  Captain D 

Bimbisara,  King  of  Magadha   Bb 

Ambapali,  King  Bimbisara's  favorite  Ap 

Nagadeva,  Prime  Minister  of  Magadha,  leader  of  an  embassy  N 

Jeta,  Prince  of  Northern  Kosala  / 

Anatha  Pindika,  a  wealthy  man  of  Savattha A 

Mara,  the  Evil  One M 

Servants  St 

Singers :  Mara's  Daughters,  Angels,  Brahma,  Vishnu,  Shiva. 
Ministers,  Officers,  Soldiers. 

GLOSSARY  OF  FOREIGN  TERMS. 

Buddha,  the  Enlightened  One,  the  Saviour. 

Bodhi,  enlightenment  or  wisdom. 

Bodhisatta,  a  seeker  of  the  bodhi,  one  who  endeavors  to  be- 
come a  Buddha. 

Bodhi  tree,  the  tree  under  which  Buddha  acquires  enlighten- 
ment. 

Muni,  thinker  or  sage. 

Sakya-muni,  the  Sage  of  the  Sakyas,  the  Buddha. 


MS08600 


IV  THE   BUDDHA. 


Tathagata,  a  title  of  Buddha,  which  probably  means  "The  Per- 
fect One,"  or  "he  who  has  reached  completion." 

Nirvana  (in  Pali,  "Nibbana")  eternal  bliss. 

Kapilavatthu,  capital  of  the  Sakyas. 

Savatthi,  capital  of  Northern  Kosala. 

Jetavana,  the  pleasure  garden  of  Prince  Jeta  at  Savatthi. 

Magadha,  a  large  kingdom  in  the  Ganges  Valley. 

Rajagaha,  capital  of  Magadha. 

Uruvela,  a  place  near  Benares. 

Arada  and  U'draka,  two  philosophers. 

Indra,  in  the  time  of  Buddha  worshiped  by  the  people  as  the 
most  powerful  god. 

I'ssara,  the  Lord,  a  name  of  God  Indra. 

Yama,  the  god  of  death. 


ACT  I. 

FIRST  SCENE. 

[A  tropical  garden  in  Kapilavatthu,  in  the  background  moun- 
tains, at  a  distance  the  snow-capped  peaks  of  the  Himalayas. 
On  the  right  near  the  front  a  marble  bench  surrounded  with 
bushes.  Further  back  the  palace  entrance  of  the  Raja's  resi- 
dence. Above  the  entrance  a  balcony.  On  the  left  a  fortified 
gate  with  a  guard  house;  all  built  luxuriously  in  antique  Indian 
style.] 

[Present:  Suddhodana,  the  king  (S)  ;  Pajapati,  the 
queen  (P),  and  the  minister  of  state  Visakha  (V).] 

S.  My  son  Siddattha  truly  loves  his  wife, 

And  since  their  wedlock  has  been  blessed  by  this 
Sweet,  promising,  this  hale  and  healthy  child, 
His  melancholy  will  give  way  to  joy, 
And  we  reclaim  his  noble  energies 
To  do  good  service  for  our  race  and  state. 
New  int'rests  and  new  duties  give  new  courage 
And  thus  this  babe  will  prove  his  father's  saviour 
For  he  will  tie  his  soul  to  life  again. 

P.  I  fear  his  grief  lies  deeper  than  you  think. 

S.   What  sayest  thou,  my  trusty  counselor? 

V .  This  is  the  last  hope  which  I  have  for  him, 
I  followed  your  advice  and  tried  all  means 


2  THE  BUDDHA. 

To  cure  Siddhattha  of  his  pensive  mood. 
I  taught  him  all  that  will  appeal  to  man: 
The  sports  of  youth,  the  joy  of  poetry 
And  art,  the  grandeur  of  our  ancient  lore, 
The  pleasures  e'en  of  wanton  sense ;  but  naught 
Would  satisfy  the  yearnings  of  his  heart. 

S.  Yet  for  religion  he  shows  interest: 

He  ponders  on  the  problems  of  the  world. 

V.  Indeed  he  ponders  on  life's  meaning  much, 
Investigates  the  origin  of  things 
But  irreligious  are  his  ways  of  thought. 
He  shows  no  reverence  for  Issara, 
And  Indra  is  to  him  a  fairy  tale. 
He  grudgeth  to  the  gods  a  sacrifice 
And  sheddeth  tears  at  immolated  lambs. 
Oh  no !  he's  not  religious.   If  he  were, 
His  ills  could  easily  be  cured  by  faith, 
By  confidence  in  Issara,  the  Lord. 

S.   What  then  is  your  opinion  of  the  case? 

V.  Siddhattha  is  a  youth  of  rarest  worth, 
And  he  surpasseth  men  in  every  virtue 
Except  in  one. — He  is  too  independent: 
He  recognizeth  no  authority, 
Neither  of  men  nor  gods.     He  sufrereth 

[more  and  more  impressively'] 
From  the  incurable  disease  of  thought. 

S.   Cure  thought  with  thought,  teach  him  philosophy, 
Show  him  the  purpose  of  our  holy  writ. 
Instruct  him  in  the  meaning  of  the  Vedas, 
Reveal  to  him  their  esoteric  sense. 


THE  BUDDHA.  O 

V.  My  lord,  I  did,  but  he  is  critical, 

He  makes  objections  and  will  not  believe. 
He  raises  questions  which  I  cannot  answer, 
And  his  conclusions  are  most  dangerous. 

P.  It  seems  to  me  that  you  exaggerate ; 
Siddhattha  is  not  dangerous.     He  is 
As  gentle  as  my  sister  was,  his  mother, 
And  almost  overkind  to  every  one. 

V.  I  know,  my  gracious  lady,  but  e'en  kindness 
May  harmful  be,  if  it  is  out  of  place. 

S.   I  see  no  danger  in  his  gentle  nature. 

V.  But  he  lacks  strength,  decision,  warlike  spirit. 

S.    That  cometh  with  maturer  years. 

V.  I  doubt  it: 

Your  son,  my  Lord,  not  only  hath  no  faith 
In  holy  writ,  neither  does  he  believe 
In  caste-distinction,  and  he  would  upset 
The  sanctioned  order  of  our  institutions. 
He  would  abolish  sacrifice  and  holdeth 
The  Brahman  ritual  in  deep  contempt. 

S.  Your  words  alarm  me. 

V.  Rightly  so:  I  fear 

That  he  will  stir  the  people  to  rebellion; 
But  since  a  child  is  born  to  him,  his  mind 
May  turn  from  dreams  to  practical  affairs. 
There  are  some  men  who  care  not  for  themselves, 
Who  scorn  high  caste,  position,  wealth  and  honor, 
So  far  as  they  themselves  may  be  concerned, 
But  they  are  anxious  for  their  children's  fortune, 
And  so  Siddhattha  soon  may  change  his  views. 


4  THE  BUDDHA. 

S.  Let  us  be  patient  for  a  while  yet  longer. 
Keep  everything  unpleasant  out  of  sight, 
Invite  him  merry  company.     Remove 
His  gloomy  cousin  Devadatta.     He  tries 
To  reach  a  state  of  bliss  by  fasts, 
His  very  play  is  penance  and  contrition. 

P.  Ananda  is  a  better  boon  companion, 
He  is  not  so  morose  as  Devadatta. 

S.   Neither  is  he  the  right  friend  for  my  son. 
I  grant  he  has  a  loving  disposition, 
But  he  is  pensive  too.     Surround  Siddhattha 
With  lads  such  as  the  gardener's  jolly  son, 
Kala  Udayin.     Like  a  lark  he  warbles! 
Would  there  were  more  like  him.    He  jokes  and 

laughs 
And  never  makes  a  sullen  face.     But  tell  me 
How  is  to-day  Kala  Udayin's  father? 

V.  His  sickness  turns  from  bad  to  worse.    I  fear 
He  cannot  live. 

S.    [with  concern]     Have  him  removed  from  here ; 
Siddhattha  likes  him  much  and  if  he  knew 
Udayin's  sorry  fate,  it  might  undo 
All  good  effects  of  joyful  fatherhood. 

V.  The  best  will  be  to  move  him  in  the  night. 

5".   Move  him  by  night,  and  do  it  soon. — But  hush, 
Yasodhara  is  coining  with  her  babe. 

[Yasodhara  (Y)  and  two  attendant  maids,  one  carries 
an  umbrella,  shading  the  Princess;  the  other,  Gopa 
(G),  carries  the  infant.] 


THE  BUDDHA.  0 

P.   [meets  her  and  kisses  her.] 

Welcome,  thou  sweetest  flower  of  our  garden, 
Thou  ray  of  sunshine  in  Siddhatta's  life. 

S.   My  dearest  daughter!  how  is  Rahula? 

Y.  My  royal  father,  Rahula  is  growing, 
And  he  increases  daily  in  his  weight; 
To-day  he  smiled  at  me  most  cunningly. 
I'll  lay  him  down,  for  he  is  fast  asleep. 

[All  enter  the  palace.  The  stage  remains  empty  a  mo- 
ment. Soft,  serious  music  {Buddha's  "Hymn  of 
Victory")  is  heard.] 

SECOND   SCENE. 
[Siddhattha  (B)  and  Kala  Udayin  (K)  enter.] 

K.  My  sweet  Prince,  when  you  are  king  you  must  ap- 
point me  court  jester.  Will  you,  my  good  Lord? 
We  two  are  good  contrasts:  You  full  of  dignity 
upon  a  royal  throne,  a  golden  crown  upon  your 
head,  the  scepter  in  your  hand,  and  I  dressed  in 
motley  with  cap  and  bells.  Heigh  ho!  That  will 
be  jolly.    And  after  all  we  are  so  much  alike! 

B.  A  royal  crown  shall  never  grace  my  head. 

K.  And  why  should  it  not,  sweet  Prince? 

B.  I  have  a  higher  aim,  a  greater  mission. 

What  is  a  kingdom  ?  What  are  wealth  and  power  ? 
What  crown  and  scepter  ?  They  are  transient  things, 
I  yearn  for  the  Immortal  state,  Nirvana. 

K.  Then  wilt  thou  be  a  Buddha.  Oh,  even  then  will  I 
follow  thee.    [He  kneels  down  with  clasped  hands.] 


6  THE  BUDDHA. 

Wilt  thou  a  holy  Buddha  be, 
O  keep  me  in  thy  company 
Though  I'm  a  jester.     I'll  be  good. 
Let  me  attain  beatitude. 

B.  Rise  Kala,  rise,  I  am  a  mortal  man, 
I'm  not  omniscient,  nor  have  I  yet 
Attained  the  goal  of  goals,  enlightenment. — 
Tell  me,  why  dost  thou  think  we  are  alike? 

K.  My  Lord,  you  have  no  ambition  to  be  a  king ;  you 
think  the  world  is  full  of  vanity,  and  you  consider 
that  life  and  its  glory  will  pass  away.  That  is 
exactly  what  I  think.  I  agree  with  you.  Only, 
you  are  of  a  serious  disposition  and  take  the  mat- 
ter to  heart,  while  I  think  it  is  great  fun.  What  is 
the  use  of  thinking  so  much.  We  are  all  like  bub- 
bles :  we  float  in  the  air,  and  then  the  bubble  bursts 
and  this  life  is  over.  I  am  now  a  poor  boy.  I  fear 
no  change.  In  a  future  incarnation  I  may  be  born 
as  the  son  of  a  king,  like  you.  And  think  of  it, 
after  a  few  million  years,  this  whole  world,  this 
big  bulky  stupid  institution,  this  home  of  so  many 
villains,  and  a  couple  of  good  ones  like  us  two 
among  them,  the  theater  of  rascalities,  of  vanities, 
of  follies,  will  be  scattered  to  the  winds,  as  if  it 
had  never  existed.  Be  merry,  my  Prince,  so  long 
as  the  comedy  lasts. 

[Devadatta  (Dd.)  appears  in  the  background.  His 
cheeks  are  sunken  and  his  face  is  gloomy.  His  eye 
has  a  fanatic  expression.] 

B.  Consider,  it  may  prove  a  tragedy. 


THE  BUDDHA.  / 

K.  Let  it  be  what  it  may  be.    To  me  it  will  be  what 
I  think  it  is.     It  is  a  huge  joke. 

B.  But  who  will  laugh  at  it,  my  friend? 

K.  I  will. 

B.  Kala,  the  time  will  come  when  thou  wilt  weep. 

K.  Well  then?   And  if  I  weep  I  shall  shed  tears. 
Tears  are  a  sweet  relief 
In  anguish  pain  and  grief. 
I'll  make  the  best  of  all, 
Whatever  may  befall. 

B.  Thy  prattle  seemeth  foolish,  but  it  hideth 
A  deep  philosophy. 

K.  Why  then,  good  Lord, 

Why  wilt  thou  not  its  merry  lesson  learn? 

B.  Good  Kala  listen,  and  thou'lt  understand: 
There  is  a  difference  between  our  aims: 
Thou  clingest  to  this  world  of  transiency, 
But  I  seek  the  Etern.    Thou  seest  not 
The  misery  of  life,  for  thou  art  happy — 
Happy  at  least  at  present,  though  the  next 
Moment  may  find  thee  writhing  in  lament. 
I  seek  a  place  of  refuge  whence  I  can 
Extend  my  hand  to  help  those  in  distress. 
I  will  attain  the  state  of  Buddhahood 
To  bring  deliverance  to  all  mankind. 

Dd.Why  do  you  waste  your  time,  Siddhattha,  with 
this  frivolous  lad?  What  profit  can  there  be  in 
gossip  such  as  you  two  carry  on? 


8  THE  BUDDHA. 

K.  You  always  scold,  you  hollow-eyed  sour  face !  You 
always  moralize.  Even  your  good  brother-in-law 
is  too  worldly  for  you. 

Dd.l  did  not  speak  to  you,  I  addressed  myself  to  Sid- 
dhattha. 

B.  Udayin  has  a  heart,  a  human  heart, 
And  all  my  sympathy  goes  out  to  him. 

Dd.li  you  intend  to  lead  a  religious  life  and  go  into 
homelessness,  you  had  better  devote  yourself  to 
fasts  and  contemplations. 

K.  You  do  not  talk  to  me,  but  I  will  talk  to  you,  and 
I  will  tell  you  that  in  all  your  religious  exercises 
you  think  of  yourself,  while  Siddhattha  thinks  of 
others.  I  wish  you  would  go  into  homelessness. 
Nobody  would  miss  you  here. 

[Addressing  himself  to  Siddhattha] 

K.  But,  good  my  Lord,  you  must  not  go  into  home- 
lessness, because  you  will  do  more  harm  than  good. 

B.  How  can  that  be,  my  good  Kala  Udayin? 

K.  There  comes  your  noble  wife,  Yasodhara. 

[Yasodhara  comes,  her  maids  with  umbrellas  keep  at 
a  respectful  distance.] 

Y.  Come  see  our  boy,  he  is  a  lovely  child ; 
He  just  woke  up.    He  maketh  you  forget, 
The  sad  thoughts  of  your  heart  on  world  and  life, 
For  he,  the  darling  babe,  is  life  himself. 

[Kala  Hirts  with  Gopa,  one  of  Y's  maids.] 
B.  I'll  follow  thee  at  once. 


THE  BUDDHA.  y 

Y.  [Addressing  Devadatta] 

And  brother,  will  you  come  along? 

Dd.  Not  I. 

This  child  is  but  the  beginning  of  new  misery.  It 
continues  the  old  error  in  the  eternal  round  on  the 
wheel  of  life. 

[She  goes  into  the  house.    Devadatta  withdraws  into 
the  garden.] 

B.  Now  Kala  speak. 

K.  O  Prince  Siddhattha,  do  not  go  into  homelessness, 
do  not  leave  us.  I  cannot  live  without  you.  You 
are  my  comfort,  my  teacher,  my  guide.  I  do  not 
follow  your  instructions,  but  I  love  to  hear  them. 
Oh  I  could  not  live  without  you.  Do  not  go,  sweet 
Prince.  Think  of  your  wife,  your  dear  good  lovely 
wife,  it  will  break  her  heart.  Think  of  your  child, 
Do  not  go,  noble  Prince.  Let  somebody  else  be- 
come the  saviour  of  the  world.  Somebody  else  can 
just  as  well  become  the  deliverer  and  the  Buddha. 
I  am  sure  there  are  many  who  would  like  to  fill 
that  place,  and  somebody  can  do  it  who  has  a  less 
comfortable  home  to  leave,  who  has  a  less  lovely 
wife,  who  is  not  heir  to  a  kingdom,  and  who  has 
not  such  a  sweet  promising  little  boy  as  you  have. 
I  cannot  live  without  you. 

B.  Wouldst  thou  go  with  me? 

K.  [kneels]  Yes  my  Lord,  I  would. 

Take  me  along  and  I  will  cheer  you  up. 

B.  Wouldst  thou  go  begging  food  from  house  to  house, 
With  bowl  in  hand,  a  homeless  mendicant? 

K.  No  sir,  that  would  not  suit  me. 


10  THE  BUDDHA. 

B.  Wouldst  thou  by  night  sleep  under  forest  trees? 

K.  No  sir,  I  would  catch  cold.  That's  not  for  me. 
[Rises]  If  you  needs  must  go,  sir,  you  had  better 
go  alone.  That  life  is  not  for  me.  I  will  go  and 
hear  the  nightingale. 

[vSiddhattha  follows  the  Princess  into  the  palace.] 

K.  A  Buddha's  life 

Is  not  for  every  one. 

He  has  no  wife 

No  pleasure  and  no  fun. 

He  cannot  laugh, 

He  cannot  cry ; 

He  cannot  love 

He  cannot  sigh. 

He's  always  preaching,  preaching, 

He's  always  teaching,  teaching. 

He  wonders  at  time's  transiency 

And  ponders  on  man's  misery, 

And  findeth  his  salvation 

In  dreary  resignation. 

That  life  I  see 

Is  not  for  me: 

T'would  be  ill  spent ; 

I  would  not  find  enlightenment. 

I  lift  not  the  world's  woe 

And  in  my  quest  for  truth  would  fail 

[Muses  a  moment] 
So  I  had  better  go 
And  listen  to  the  nightingale. 
[Kala  Udayin  exit.] 
[During  the  last  scene  twilight  has  gradually  set  in.] 


THE  BUDDHA.  11 


THIRD  SCENE. 


]The  scene  changes  by  open  curtain.  A  veil  comes  down, 
and  when  it  goes  up  again  we  see  the  bed  chamber  of  Siddhat- 
tha  and  Yasodhara  dimly  lit  by  tapers.] 

[Yasodhara  (Y)  on  the  bed  with  babe  in  arms,  two 
maids  in  waiting.  Siddhattha  (B)  comes  in.  A  halo 
of  light  (not  too  strong)  surrounds  his  head.  The 
Princess  rises,  lays  the  babe  down  and  advances 
toward  her  husband.] 
Y.  O  good  my  Lord,  my  Prince,  my  Husband! 

[A  pause.    She  changes  her  voice  as  if  ashamed  of 
her  show  of  feeling.     With  a  matter-of-fact  into- 
nation] 
Rahula  fell  asleep  again. 

B.  Why  art  thou  sad,  my  good  Yasodhara? 
I  see  a  tear  that  glitters  in  thine  eye. 

Y.  An  unspeakable  melancholy  steals  over  my  soul 
when  I  hear  you  speak  of  your  religious  longings. 

B.  Wouldest  thou  not  rejoice  if  I  fulfilled 

My  mission;  if  I  reached  the  highest  goal? 

Y.  Oh!  Siddhattha!  you  do  not  love  me. 

B.  My  heart  embraces  all  the  world — and  thee. 

Y.  If  you  loved  me  truly,  there  would  not  be  much 
room  for  all  the  world.  You  think  of  the  world 
all  day  long,  and  have  not  a  minute's  time  for  your 
wife. 

B.  I  have,  my  dear! 

Y.  My  noble  Husband! 

B.  Speak! 


12  THE  BUDDHA. 

Y.  Scarcely  do  I  dare  to  call  you  by  that  name.  You 
are  kind  and  gentle,  but  for  a  husband  you  are  too 
lofty,  too  distant  in  your  dignity.  It  may  be  wrong 
in  me,  it  may  be  sinful,  but  I  wish  you  were  less 
lofty  and  more  loving. 

B.  My  dearest  "Wife,"  I  call  thee  so  on  purpose — 
My  dearest  "Wife,"  thou  dost  not  understand : 
The  misery  and  ills  of  all  the  world 
Weigh  heavy  on  my  heart.     I'll  find  no  peace 
Until  at  last  a  remedy  be  found. 

y.  Why  dost  thou  trouble  about  others  ?  Think  of 
thy  son,  thy  sweetest  Rahula,  and  if  thou  lovest  me 
a  little  only,  think  of  me.  _ 

B.  I  think  of  thee,  my  loving  Wife,  but  when 
I  think  of  thee  I  think  of  all— of  all 
The  loving  wives,  the  happy  trembling  mothers 
All  over  in  the  world.     Happy  they  are, 
But  trembling  for  their  babes.    Oh!  bear  in  mind, 
We  all  are  in  the  net  of  sorrow  caught. 
This  world  is  full  of  pain,  disease  and  death ; 
And  even  death  brings  no  relief.     Because 
The  wheel  of  life  rolls  on.    The  ills  continue 
In  births  that  constantly  repeat  themselves. 

y.  Oh !  do  not  speak  of  it  my  Lord,  it  makes  me  sad. 
Why  do  you  think  of  misery,  while  here  we  are 
surrounded  by  wealth  and  comfort,  and  even  the 
prospects  of  our  future  are  most  auspicious.  Why 
borrow  trouble  before  it  comes? 

B.  My  dear  Yasodhara,  change  is  the  law 
Of  being.     Now  we  prosper,  but  the  wheel 
Goes  round  and  brings  the  high  into  the  dust. 


THE  BUDDHA. 


13 


Y.  You  suffer  from  bad  dreams ; 

B.  Listen  to  me. 

[ They  sit  down.] 
In  this  luxurious  palace  and  these  gardens, 
Surrounding  it,  was  I  brought  up  with  care. 
I  saw  naught  but  the  fair,  the  beautiful, 
The  pleasant  side  of  life. 

Y.  I  know,  Siddhattha — 

I  know  it  very  well. 

B.  You  know,  my  father 

Has  kept  me  ignorant  of  evil  things. 
I  might  have  thought  that  such  is  life  throughout, 
But  I  began  to  doubt  and  asked  for  leave 
To  see  the  world  outside  these  palace  walls. 
Not  without  difficulty  did  I  gain 
Permission,  and  with  Channa  in  a  chariot 
I  drove  away — when  suddenly  before  me 
I  saw  a  sight  I'd  never  seen  before. 
There  was  a  man  with  wrinkled  face,  bleared  eyes, 
And  stooping  gait,  a  sight  most  pitiable. 

[Yasodhara  is  much  moved.] 
While  I  was  horror-struck,  Channa  passed  by 
Indifferent,  for  he  had  seen  such  men. 
Too  well  he  knew  the  common  fate  of  all ; 
But  I,  the  first  time  in  my  life,  did  learn 
That,  if  we  but  live  long  enough,  we  all 
Shall  be  such  miserable  wretched  dotards. 

Y.  Too  sudden  came  this  saddening  truth  to  you. 

B.  Channa  sped  on  his  horses  out  of  town, 
But  there  again!  what  an  ungainly  sight! 


14  THE  BUDDHA. 

A  man  lay  on  the  road-side,  weak  and  helpless, 
With  trembling  frame  and  feverish  cramps. 
I  shut  mine  eyes  to  so  much  aching  pain, 
Still  I  could  hear  his  groaning  and  his  moaning. 
"Oh,  Channa,"  said  I  to  the  charioteer: 
"Why  does  this  happen?  How  deserves  this  man 
The  wretchedness  of  his  great  agonies  ?" 
"How  do  I  know?"  said  Channa,  "for  we  all 
Are  subject  to  distemper  and  disease. 
Sometimes  the  best  are  stricken — and  must  die  I" 
"Must  die?"  cried  I,  "What  does  that  word  por- 
tend?" 
For,  you  must  know,  I  never  heard  of  death. 
My  father  had  forbidden,  at  his  court 
To  speak  to  me  of  anything  unpleasant. 
"Yea  die!"  said  Channa,  "Look  around  and  see!" 
Along  the  road  a  funeral  procession 
Moved  slowly,  solemnly  and  mournfully 
And  on  the  bier  a  corpse,  stark,  stiff  and  cold. 

Y.  Do  not  be  troubled,  death  is  still  far  off. 

B.  Oh  do  not  feel  secure,  for  the  three  evils 
Surround  us  constantly  and  everywhere, 
And  even  now  death  hovers  o'er  our  house. 
When  I  was  born  my  mother  went  to  heaven, 
Which  means,  she  died  when  she  gave  life  to  me. 

Y.  My  Lord  don't  think  of  evils  that  are  past. 

B.  The  world's  impermanence  is  still  the  same, 
And  all  material  things  are  conformations 
Subject  to  pain,  decay  and  dissolution. 
Yet  unconcerned  in  blessed  carelessness 
Man  hunteth  after  pleasure.     Transiency 


THE  BUDDHA.  15 

Has  set  its  mark  on  life,  and  there  is  none 
Who  can  escape  its  curse.    There  is  no  mortal 
Who's  always  happy.    Misery  surprises 
The  luckiest  with  unexpected  terror. 
Then,  in  addition,  unseen  powers  breed 
Most  heinous  maladies  and  fever  heat. 
E'en  if  we  were  exceptions,  thou  must  grant 
That  finally  we  too  will  meet  our  doom. 
The  ghastly  specter  Death,  the  stern  king  Yama, 
Awaiteth  all  of  us.     Such  is  our  fate! 

Y.  O  put  away  these  gloomy  thoughts,  and  think 
Of  life  and  love,  and  of  thy  lovely  child. 

B.  Could  we  be  truly  happy  while  the  world 
Is  filled  with  misery  ?    Mine  eyes  are  opened ; 
I  see  how  death  his  gruesome  revel  holds. 
He  owns  the  world  and  sways  its  destinies. 
One  creature  ruthlessly  preys  on  the  other, 
And  man,  the  cleverest,  preys  on  them  all. 
Nor  is  he  free,  for  man  preys  upon  man ! 
Nowhere  is  peace,  and  everywhere  is  war ; 
Life's  mighty  problem  must  be  solved  at  last. — 
I  have  a  mission  to  fulfil, 

Y.  And  me 

Wouldst  sacrifice  for  a  philosophy, 
For  the  idea  of  an  idle  quest! 

B.  'T  is  not  for  me  to  ask  whether  my  quest 
Be  vain :  for  me  't  is  to  obey  the  call. 

Y.  [with  passionate  outburst]  Siddhattha,  O  my  Lord, 
my  husband,  what  wilt  thou  do?  Dost  thou  forget 
the  promise  made  me  on  our  wedding  day? 


16  THE  BUDDHA. 

B.  Yasodhara,  a  higher  duty  calls. 

The  time  will  come,  and  it  is  close  at  hand, 
When  I  shall  wander  into  homelessness. 
I'll  leave  this  palace  and  its  splendid  gardens 
I'll  leave  the  pleasures  of  this  world  behind 
To  go  in  quest  of  Truth,  of  saving  Truth. 

[Yasodhara  sinks  on  her  knees  before  him  and  clasps 
his  knees.] 

Y.  And  me,  my  Lord,  thy  quest  will  make  a  widow ! 
Oh,  stay,  and  build  thee  here  a  happy  home. 

B.  My  dear  Yasodhara,  it  cannot  be. 

[The  Prince  stands  lost  in  thought.    Rahula  is  restless, 

Yasodhara  rises  and  turns  toward  the  child.] 

Y.  He  wakes  again.     I  come,  my  babe,  I  come. 

[The  veil  comes  down  again,  and  when  it  rises  it  shows  the 
garden  before  the  palace  as  in  the  first  scene,  but  it  is  night 
and  all  is  wrapped  in  darkness.] 

FOURTH   SCENE. 

[King  Suddhodana  (S)  and  his  minister  Visakha 
(V)  come  out  of  the  entrance.  Later  on  Captain 
Devala  (D)  and  soldiers.] 

S.  Unfortunate,  most  unfortunate,  that  Udayin  died. 
Siddhattha  will  miss  the  gardener  and  will  ask  for 
him. 

V.  The  Prince  loves  flowers,  and  he  knows  them  all 
by  name ;  he  loves  trees  and  shrubs,  and  praises 
them  for  yielding  fruit  and  grain  for  feeding  us 
without  the  need  of  shedding  blood. 

S.   Have  the  body  removed  so  long  as  it  is  dark. 


THE  BUDDHA.  17 

V.  The  moon  is  full  to-day  and  must  rise  in  a  little 
while. 

S.  Double  the  guards  at  the  gate.  I  am  afraid 
my  son  will  flee.  It  would  be  a  disgrace  on  my 
house  to  have  him  become  a  mendicant.  The  kings 
of  Kosala,  of  Magadha,  and  all  the  others  look  with 
envy  on  our  sturdy  people ;  they  dislike  our  free 
institutions  and  our  warlike  spirit.  They  would 
scoff  at  us  if  a  Sakya  prince  had  become  a  monk. 
But  if  Siddhattha  does  flee,  I  swear  by  Lord  Indra 
that  I  shall  disown  him ;  I  will  no  longer  recognize 
him  as  my  son.  I  will  disinherit  him  and  make 
Rahula  my  heir  apparent. 

[V.  looks  at  S.  in  amazement.] 

S.  I  am  serious  and  I  will  do  it.  I  swore  an  oath, 
and  Issara  will  help  me  to  keep  it.  Now  go  to 
the  captain  of  the  guards  and  do  as  I  bade  you. 

[Exit.     The  Minister  alone.] 

V.  Oh!  What  a  chance  for  me!  Siddhattha  will  flee, 
if  he  be  not  prevented  ;  he  will  be  disinherited.  Ra- 
hula is  a  babe,  and  it  will  take  twenty  years  before 
he  grows  up  to  manhood. —  [He  muses.]  I  may 
proceed  on  different  lines,  and  one  of  them  must 
certainly  lead  to  success.  I  may  marry  the  Princess 
and  become  the  stepfather  of  the  heir  apparent, 
his  guardian,  the  man  who  has  him  in  his  power — 
Hm!  Hm!  I  need  not  plan  too  far  ahead.  And 
if  that  plan  did  not  work,  the  King  of  Magadha 
would  make  me  raja  of  the  Sakyas,  if  I  would 
recognize  him  as  my  liege.     [The  full  moon  rises 


18  THE  BUDDHA. 

and  the  scene  becomes  gradually  brighter.  V.  knocks 
at  the  gate]  Who  is  on  guard? 

[Officer  comes  out.] 

D.  I  am,  my  Lord,  't  is  Captain  Devala. 

V.  'T  is  well.  King  Suddhodana  requests  you  to  double 
your  guard  to-night,  for  he  has  reasons.  Further 
he  wants  you  to  remove  the  corpse  of  Udayin,  the 
gardener  who  died  to-day  of  an  infectious  disease. 
Be  on  your  guard,  for  where  a  dead  body  lies  there 
are  ghosts — and  [in  a  half  whisper]  when  you  see 
demons  or  gods,  keep  yourselves,  you  and  your 
men,  locked  up  in  the  guard  house,  and  the  spook 
will  pass  without  harm. 

D.  Your  order  shall  be  punctiliously  obeyed.  [Pays 
his  military  salute  and  returns  to  the  guard  house.] 

V.  That  settles  the  guard,  and  should  Siddhattha  flee 
he  will  find  no  obstacle. 

[Two  men  come  out  of  the  guard  house  and  enter  the 
palace  with  a  bier.  Kala  Udayin  comes  back  from 
the  garden.    Visakha  retires  into  the  background.] 

K.  The  nightingale  is  a  sweet  bird,  but  I  like  the  lark 
better.  The  nightingale  is  more  artistic,  but  his 
song  is  melancholy,  he  is  so  sentimental !  The  lark 
has  a  mere  twitter  like  my  own  song,  I  like  the 
lark  better.  How  beautiful  is  this  summer  night; 
How  glorious  is  the  moon ;  how  fragrant  are  the 
roses  in  the  garden !  It  is  a  most  auspicious  night, 
and  all  breathes  happiness. 

[Visakha  from  his  hiding  place  watches  Kala.] 


THE  BUDDHA.  19 

V.  He  comes  in  time,  his  presence  will  prosper  my 

plans. 

[Music,  from  Beethoven's  Seventh  Symphony,  somber  and 
as  if  coming  from  a  distance,  is  heard.] 

[Kala,  lost  in  thought,  suddenly  grows  pensive.] 

K.  [while  the  music  plays]  What  a  strange  presentiment 

is  stealing  over  my  soul.   Perhaps  I  was  too  happy ! 

What  does  Siddhattha  say? 

"All  conformations  always  are  transient, 

Harrassed  by  sorrow,  lacking  a  self." 

[The  men  come  with  the  corpse  on  the  bier.     Kala 

stops  them.] 

K.  What  do  you  carry?     Who  is  this?   [he  shrieks] 

My  father!     [The  carriers  set  the  corpse  down  and 

Kala  sinks  down  by  the  bier.]     Oh,  my  father!  my 

dearest  father!     How  did  you  die?    Why  did  you 

leave  me?    Oh,  my  father!  [he  sobs]. 

[The  moon  goes  for  a  while  behind  a  cloud.  Siddhatha 

comes.  ] 

B.  What  may  the  trouble  be?     I  heard  a  shriek. 

[Kala  rises.   The  scene  is  bright  again.] 

K.  Oh,  my  Prince!     See  here!     My  father  is  dead! 

Now  I  know  the  truth  as  well  as  you.    Now  I  feel 

the  pain.    The  time  has  come  for  me  to  lament.     I 

was  so  happy  and  I  would  not  believe  you. — Oh 

ye  who  are  happy,  think  in  the  hour  of  happiness 

that  all  is  subject  to  suffering,  and  the  hour  of 

suffering  will  come  to  you  too.     Nay  more  than 

that,  the  hour  of  death  will  come ;  it  has  come  to 

my  father,  it  will  come  to  you  and  to  me,  and  then 

my  caroling  will  stop  for  ever.  Oh,  my  poor  father ! 


20  THE  BUDDHA. 

B.  How  rarely  is  thy  advent  welcome,  Death, 
E'en  this  poor  gardener  who  a  servant  was 
His  livelong  days,  leaves  in  our  hearts  a  gap. 
His  son  lamenteth  him,  and  I  not  less ; 
He  was  my  loving  friend,  my  educator, 
He  had  me  on  his  knees  so  many  a  time, 
To  tell  me  how  the  flowers  will  grow  and  blow, 
And  how  they  prosper  after  rainy  days. 
May  gentle  lilies  from  thy  ashes  spring, 
Decked  with  the  purity  of  thine  own  heart, 
And  with  their  fragrance  give  the  same  delight 
That  in  thy  present  life  thou  gavest  us. 

[The  carriers  lift  up  the  body  and  carry  it  out.] 

Oh,  fare  thee  well,  thou  good  and  worthy  friend, 
Oh,  fare  thee  well,  but  thy  departure  is 
To  me  a  token  that  my  time  has  come. 

[Taming  to  Kala  who  all  the  while  was  lying  pros- 
trate weeping] 

Weep  not,  companion  of  my  childhood  days, 
But  bear  in  mind  the  courage  of  thy  mirth. 
Remember  all  the  virtues  of  thy  father 
And  let  them  live  again  in  thine  own  heart. 
Thou  must  not  yield  to  weakness  and  lamenting, 
Tend  to  life's  duties :  Go  and  call  me  Channa, 
Bid  him  to  saddle  Kanthaka,  my  steed, 
And  let  him  ready  be  for  a  night's  ride. 

[Kala  exit.    Siddhattha  alone.] 

The  hour  has  come !  and  now  my  last  farewell 
To  thee  my  wife  and  Rahula  my  son. 

[B.  makes  a  few  steps  and  halts.] 


THE  BUDDHA.  21 

This  is  the  greatest  sacrifice  I  bring: 
I  leave  behind  a  crown  without  regret ; 
I  leave  the  luxury  of  wealth  and  power; 
I  care  for  them  as  though  they  were  but  ashes. 
But  I  must  also  leave  my  wife  and  child : 
Here  I  must  prove  the  courage  of  my  heart. 
[Enters  the  house.] 

FIFTH  SCENE. 

[The  veil  of  clouds  comes  down,  and  when  it  rises  we  see 
Yasodhara's  bedroom  again.] 

[Siddhattha    (B)    enters.     Yasodhara    (Y)    sleeps 

with  the  babe  in  her  arms.] 
B.  Here  lie  the  rarest  treasures  of  this  life, 

My  noble  wife,  my  dear  boy  Rahula. 

[Siddhattha  approaches  the  bed.] 

Your  sleep  is  sweet  in  your  sweet  innocence, 

And  I  will  not  disturb  your  blissful  rest. 

I  will  go  out  in  search  for  saving  Truth 

And  shall  not  come  again  unless  't  be  found. 

Farewell  my  wife  and  Rahula  my  son. 

Must  I  be  gone?    Is  this,  in  sooth,  my  duty? 
[He  goes  tozvard  the  door.   There  he  stops.] 

Perchance  on  their  account  I  ought  to  stay. 

But  no !  my  father  can  take  care  of  them. 

It  is  my  tender  heart  that  makes  me  weak. 

This  is  the  greatest  sacrifice  I  bring. 

SIXTH  SCENE. 

[Change  of  scene,  as  rapid  as  before.   The  garden  before  the 
palace.] 

Channa.    My  Prince,  here  is  your  steed ! 


22  THE  BUDDHA. 

[Mara  (M),  a  superhuman  figure,  gaudily  dressed, 
hovering  in  the  air,  suddenly  appears  and  addresses 
Siddhattha  (£).] 

M.  It  is  a  shame  to  leave  your  wife  and  child. 

B.   [Addressing  the  vision  in  the  air.] 

Mara,  thou  here?  thou  wicked  one,  thou  tempter! 

K.  Oh  do  not  leave  us  Prince.    Think  of  the  wrong 
you  do. 
You  wrong  your  royal  father,  you  wrong  your  wife, 
you  wrong  your  child. 

B.  What  sayest  thou?    Thou  sayest  I  do  wrong? 
The  same  rebuke  is  echoed  in  my  heart; 
It  is  so  sweet,  so  loving,  so  alluring ! 
And  shall  I  listen  to  its  tender  voice? 
How  pleasant  would  it  be  to  stay  at  home, 
And  to  enjoy  my  wife's  love  and  my  child's! 
Is  that  my  duty?   Say,  is  that  my  duty? 

K.  Surely  my  Lord,  your  duties  lie  at  home. 
[Siddhattha  wavers  as  if  in  doubt.  He  stands  ponder- 
ing for  a  moment.] 
B.  Who  will  instruct  me  where  my  duty  lies? 
M.  I  will  instruct  thee,  I  will  guide  thee  right. 

K.  How  can  you  doubt,  my  Prince?  And  can  you  not 
Search  for  the  truth  here  in  this  pleasant  garden? 
There're  spots  enough  where  you  can  think,  and 

ponder, 
And  meditate  among  the  fragrant  flowers. 

B.  Here  I  shall  never  reach  my  goal. 

K.  Stay  here. 


THE  BUDDHA.  23 

A  kingdom  is  your  sure  inheritance, 

While  Buddhahood  is  but  a  doubtful  prize. 
B.  And  shall  the  world  wait  for  another  Buddha? 

So  many  millions  clamor  for  the  truth ! 
[with  determination'] 

I  hear  the  call  and  naught  shall  hold  me  back. 

I  see  my  duty  and  I  will  obey. 
M.  Wilt  thou  not  stay,  my  noble  Prince  Siddhattha  ? 

The  wheel  of  empire  turns,  and  thee  I  shall 

Make  king  of  kings  to  rule  the  whole  broad  earth. 

Think  of  the  good  which  thou  wilt  do  as  king ! 

And  then  as  king  of  kings  thy  mighty  power 

Will  spread  the  good  religion  o'er  the  world. 
B.  I  know  thee  Mara,  tempter,  Evil  One, 

Prince  of  this  world,  I  know  thy  voice,  thy  meaning. 

The  gifts  thou  offerest  are  transient  treasures, 

And  thy  dominion  is  mere  vanity. 

I  go  to  found  a  kingdom  in  the  realm 

Of  the  immortal  state  which  lasts  for  aye. 

Thou  hinderest  and  dost  not  help  the  truth. 
K.  Thou  speakest  to  the  empty  air,  my  Prince, 

For  I  see  no  one  whom  thou  thus  addressest. 
[Channa  helps  Siddhattha  to  mount,  and  while  the  gate 
opens  leads  the  horse  out  of  the  gate,  and  Kala  enters 

into  the  palace.    Visakha  is  coming  to  the  front.] 
V.  He  is  gone.    He  has  made  room  for  me.    The  time 

will  come  when  this  kingdom  will  be  mine. 
Y.  [from  the  balcony]  Siddhattha !  Siddhattha !  Where 

are  you  ?    He  is  gone !  He  has  departed  into  home- 

lessness !     [She  faints.] 

[Curtain.] 


24  THE  BUDDHA. 


FIRST  INTERLUDE. 

Living  pictures  accompanied  by  appropriate  music,  as  an  in* 
troduction  to  Act  II. 

1.  Begging  Food. 

A  scene  of  the  Prince's  life  as  a  mendicant  friar. 

A  Hindu  village.  Siddhattha  stands  bowl  in  hand  before  a  hut ; 
a  woman  dishes  some  rice  from  a  kettle  into  his  bowl;  vil- 
lagers, including  children,  stand  around  gazing  at  him, — a  few 
with  clasped  hands. 

2.  The  King  Greets  the  Mendicant. 

Tradition  tells  that  King  Bimbisara,  hearing  of  the  noble 
monk,  went  out  to  see  him  and  offered  him  to  take  part  in  the 
government.  This  being  refused,  the  King  requested  him  to 
visit  Rajagaha,  the  royal  residence,  as  soon  as  Siddhattha  had 
become  a  Buddha. 

Siddhattha  is  seated  under  a  tree  near  a  brook;  the  king 
stands  before  him,  surrounded  by  his  retinue. 

3.  Preaching  to  the  Villagers. 

Under  the  tree  in  the  market  place  of  a  Hindu  village.  The 
Buddha  is  seated  in  the  attitude  of  a  preacher.  The  villagers 
stand  or  squat  around  intently  listening. 

4.  Saved  from  Starvation. 

In  company  with  other  monks,  Siddhattha  sought  for  a  while 
enlightenment  by  self-mortification. 

Being  exhausted  by  severe  fasts,  the  mendicant  faints,  and 
Nanda,  the  shepherd's  daughter,  passing  by,  refreshes  him  with 
rice  milk.  His  five  disciples  at  a  distance  fear  that  he  has 
given  up  his  quest  for  truth. 


ACT  II. 

FIRST  SCENE. 

[Seven  years  have  elapsed  since  the  first  act.     The  garden 
before  the  palace  of  King  Suddhodana  as  in  Act  I.] 

[Present:  Yasodhara  (Y)  with  her  maid  Gopa  (G) 
and  Rahula  (R).] 

Y.  Repeat  that  verse  once  more  and  then  we  will  stop 
our  lesson. 

R.  With  goodness  meet  an  evil  deed, 

With  loving  kindness  conquer  wrath, 
With  generosity  quench  greed, 
And  lies  by  walking  on  truth's  path. 

Y.  Now  you  can  run  about  in  the  garden  or  play  with 
the  Captain's  son. 

R.  Mother,   I   do  not   believe  that   goodness   always 
works  in  this  life. 

Y.  Why  do  you  think  so? 

R.  Because  there  are  very  bad  boys,  so  bad  that  only 
a  whipping  will  cure  them. 

Y.  Rahula! 


26  THE  BUDDHA. 

R.  Truly,  mother,  truly.    Even  the  gardener  says  so. 

Y .  You  must  set  the  bad  boys  a  good  example. 

R.  No  use,  mother ;  they  remain  bad.    I  have  tried  it. 

Y.  You  must  have  patience. 

R.  No  use,  mother;  and  the  gardener  says,  A  viper 
remains  a  viper. 

Y.  Even  poisonous  reptiles  can  be  tamed. 

R.  Yes,  but  the  gardener  first  pulls  their  fangs.  Would 
you  like  me  to  play  with  a  viper? 

Y.  No,  my  boy. 

[Excitement  at  the  gate.] 
R.  What  is  going  on? — O  Mother!  Kala  Udayin  is 

back! 
[Kala  Udayin  (K)  appears  among  the  guards.  Rahula 

runs  to  the  gate.] 
R.  Kala!   Welcome  home!    Shake  hands! 
K.  Be  heartily  greeted,  my  boy. 
R.  Did  you  see  father? 
K.  I  did,  Rahula. 
R.  Tell  me  all. 
K.  I  will  tell  mother. 

R.  Come  to  mother.    She  has  been  expecting  you  for 

many  days. 

[Kala  kneels  to  the  Princess.] 
Y.  Gopa,  take  his  bundle.    [The  maid  takes  his  bundle 

and  carries  it  into  the  house.]    What  news  do  you 

bring  of  Prince  Siddhattha? 


THE  BUDDHA.  27 

K.  I  followed  the  Prince  from  place  to  place  and  saw 
him  last  near  Benares  in  the  forest  of  Uruvela. 

Y.  How  is  his  health,  and  will  he  come  back? 

K.  His  health  is  probably  good,  but  he  does  not  think 
of  coming  back — not  yet.  O  my  dear  lady !  If  you 
could  see  him !  he  is  as  thin  as  a  skeleton.  I  could 
count  all  his  ribs. 

R.  What  is  the  trouble  with  father? 

K.  He  is  fasting.  He  lives  on  a  hempcorn  a  day; 
think  of  it,  one  little  hempcorn  a  day! 

Y.  Oh,  he  will  die !  My  poor  husband.  I  must  follow 
him  and  tend  to  his  wants.  He  needs  his  wife's 
loving  care.    I  will  leave  my  home  and  follow  him. 

K.  Could  you  help  him,  princess?  He  might  not  like 
it,  and  the  monks  abhor  women.  Moreover,  I  was 
told  that  he  takes  food  again,  every  morning  a  cup 
of  rice  milk.  The  day  I  left  he  looked  better.  Still 
he  was  pretty  pale. 

Y.  Tell  me  all  you  know  of  him. 

K.  I  went  first  to  Rajagaha,  and  there  I  heard  won- 
drous tales  about  the  noble  monk  Gotama.  All  the 
people  knew  about  him,  they  called  him  a  "sage" 
or  "muni"  and  the  "Bodhisatta." 

R.  What  does  that  mean,  Kala? 

K.  Bodhisatta  is  the  man  who  seeks  the  bodhi — and 
the  bodhi   is  enlightenment  or  Buddhahood. 

Y.  What  did  the  people  of  Rajagaha  say? 

K.  When  Prince  Siddhattha  came  to  Rajagaha,  he 
created  a  great  excitement  in  the  city.    Never  had 


28  THE  BUDDHA. 

been  seen  a  mendicant  of  such  noble  appearance, 
and  crowds  flocked  to  him.  They  thought  he  was 
a  Buddha  and  greeted  him  as  a  Buddha ;  but  he 
said  to  them  "I  am  not  a  Buddha ;  I  am  a  Bodhi- 
satta,  I  seek  Buddhahood,  and  I  am  determined 
to  find  it. 
Y.  Did  you  meet  people  who  saw  him? 

K.  Indeed,  I  did.  They  say  he  looked  like  a  god. 
The  news  spread  all  over  the  capital,  and  King 
Bimbisara  himself  went  out  with  his  ministers  to 
see  the  Bodhisatta.  King  Bimbisara  came  to  the 
place  where  the  stranger  stayed — under  a  forest 
tree  near  a  brook — and  greeted  him  most  respect- 
fully saying,  "Great  monk,  remain  here  with  me 
in  Rajagaha;  I  see  that  you  are  wise  and  worthy. 
Live  with  me  at  the  royal  palace.  Be  my  adviser 
and  counselor.  You  are  not  made  for  a  mendicant. 
Your  hands  are  fit  to  hold  the  reins  of  empire. 
Stay  here,  I  beg  you,  and  you  shall  not  lack  honor 
and  rank."  "Nay,"  replied  Siddhattha,  "let  me 
go  my  way  in  quest  of  enlightenment.  I  am  bent 
on  solving  the  problem  of  existence,  and  I  will 
become  a  Buddha."  Said  the  King,  "Hear  then, 
great  monk.  Go  in  quest  of  enlightenment,  and 
when  you  have  found  it  come  back  to  Rajagaha." 

Y.  Is  King  Bimbisara  so  religious? 

K.  King  Bimbisara  is  ambitious.  As  is  well  known, 
he  is  a  warrior  and  a  conqueror;  but  that  is  not 
all.  He  wants  to  be  the  greatest  monarch  of  all 
ages  and  he  would  have  all  the  great  events  happen 
under  his  rule.   This  is  what  he  said  to  the  Bodhi- 


THE  BUDDHA.  29 

satta:  "When  I  was  a  youth  I  uttered  five  wishes, 
and  they  were  these:  I  prayed,  May  I  be  crowned 
King.  This  wish  has  been  fulfilled.  Then  I  wished, 
May  the  holy  Buddha,  the  Blessed  One,  appear 
on  earth  while  I  am  King,  and  may  he  come  to 
my  kingdom.  This  was  my  second  wish,  and  while 
I  gaze  upon  you  I  know  that  it  will  be  fulfilled. 
Further  I  wished,  May  I  see  the  blessed  Buddha 
and  pay  my  respects  to  him.  This  was  my  third 
wish.  My  fourth  wish  was,  May  the  Blessed  One 
preach  the  doctrine  to  me,  and  my  fifth  and  great- 
est wish  was  this,  May  I  understand  the  doctrine. 
I  beg  you,  therefore,  great  monk,  when  you  have 
become  a  Buddha  come  back  and  preach  the  doc- 
trine to  me  and  accept  me  as  your  disciple." 

Y.  And  whither  did  Siddhattha  go  from  Rajagaha? 

K.  He  visited  the  great  philosophers  Arada  and  Ud- 
raka,  but  he  found  no  satisfaction  in  their  theories. 
So  he  went  on  to  Uruvela  where  the  ascetics  live. 
I  followed  the  Bodhisatta  and  learned  that  he  stayed 
with  five  disciples  in  the  forest.  I  found  shelter 
near  by  in  the  cottage  of  the  chief  shepherd,  a  good 
old  man  with  a  pretty  daughter,  Nanda.  There  I 
watched  Siddhattha  and  his  disciples  from  a  dis- 
tance. He  was  the  youngest  but  the  wisest  of  them, 
and  they  reverenced  him  as  master.  He  outdid 
them  all  in  fasting.  One  day  Nanda,  the  shepherd's 
daughter,  saw  him  faint,  and  he  might  have  died 
from  exhaustion  right  on  the  spot  if  Nanda  had 
not  given  him  rice  milk  to  drink. 


30  THE  BUDDHA. 

Y.  O  good  Kala,  what  shall  I  do?  What  shall  I  do? 
Here  I  sit  at  home,  a  poor,  helpless  woman,  unable 
to  assist  him  or  to  take  care  of  him !  O  Kala,  ad- 
vise me,  what  can  I  do? 

[King  Suddhodana  (S)  and  Visaka  (V)  come  out  of 
the  palace.  The  Princess  retires  into  the  palace.  Go  pa 
hides  behind  the  bushes.] 

S.  I  am  glad  to  see  you  back.    Have  seen  my  son? 

K.  I  have  sire. 

S.  Where  did  you  find  him? 

K.  At  Uruvela,  the  place  of  mortification  where  saints 
try  to  see  visions  and  reach  a  state  of  bliss. 

V.  And  has  Siddhattha  succeeded? 

K.  It  does  not  seem  so ;  he  is  starving  himself  to  death. 

V.  Is  he  dying? 

K.  Not  exactly,  but  I  do  not  see  how  he  can  live — 
on  that  diet. 

5.   Oh,  Visakha,  how  have  I  been  deprived  of  my  son 
through  a  whim! 
[Both  return  into  the  palace.  Visakha  comes  back.] 

V.  It  seems  that  Siddhattha  is  ruining  himself. 

K.  At  the  rate  he  is  going  now,  he  won't  stand  it  long. 
He  may  not  live  another  month.  It  is  pitiable.  You 
should  have  seen  him.  That  beautiful  young  man 
looks  like  a  consumptive  in  his  last  stage.  I  did 
not  dare  to  tell  what  I  thought.  The  Princess 
would  not  have  borne  the  sad  news. 

V.  Too  bad.     It  looks  pretty  hopeless. 


THE  BUDDHA.  31 

K.  I  do  not  see  how  the  Prince  can  survive. 

V.  What  is  the  idea  of  these  fasts? 

K.  These  pious  recluses  believe  that  the  self  is  im- 
prisoned in  the  body  and  that  the  senses  are  the 
prison  gates.  They  want  to  liberate  the  soul,  and 
many  of  them  behold  visions,  but  Siddhattha  seems 
to  doubt  whether  the  saints  of  Uruvela  proceed  on 
the  right  track.  Indeed  he  denies  the  very  exist- 
ence of  the  self. 

V .  I  know  he  does.  His  views  should  be  branded  as 
purely  human  wisdom.  As  the  senses  are  ringer 
touch,  eye  touch,  ear  touch,  nose  and  tongue  touch, 
so  the  mind  is  to  him  mere  thought  touch.  He 
claimed  that  the  mind  originates  through  a  coope- 
ration of  the  senses. 

K.  His  disciples  begin  to  break  away  from  him. 

V.  That  is  right.  They  ought  to  have  done  so  long 
ago.  I  always  said  that  Siddhattha  is  an  unbeliever. 
He  spurns  faith  and  relies  too  much  on  his  own 
observation  and  reasoning.  He  will  never  find  en- 
lightenment. He  is  too  negative,  too  nihilistic,  and 
his  quest  of  Buddhahood  will  end  in  a  lamentable 
failure. 

K.  It  would  be  a  pity,  sir.  He  is  certainly  in  earnest 
to  find  the  truth — the  real  truth,  not  what  the  priests 
say  nor  the  Vedas  declare,  but  the  truth,  provable 
truth. 

V.  Yes  that  is  his  fault.    When  the  king  speaks  with 
you,  tell  him  all,  explain  the  hopelessness  of  his 
situation.     The  king  ought  to  know  the  facts. 
[Visakha  retires  into  the  palace.] 


32  THE  BUDDHA. 

K.   [Calls  in  a  low  voice]  Gopa,  Gopa! 

[Go pa  appears  from  behind  the  bush.] 
K.   [Aside]  I  knew  she  would  not  be  far. 
G.  What  do  you  want? 
K.  I  want  to  have  a  talk  with  you. 
G.  Well? 

K.  Let  us  set  our  marriage  day. 
G.  I  do  not  care  to  marry  you — just  yet. 
K.  I  want  a  kiss,  Gopa. 
G.  You  shan't  have  it! 
K.  I  will  leave  Kapilavatthu  and  go  back  to  the  Bodhi- 

satta. 
G.  He  will  tell  you  that  a  youth  must  not  kiss  a  girl. 
K.  That  rule  holds  only  for  monks. 
G.  Go  and  turn  monk.    Then  it  applies  to  you. 
K.  The  world  would  die  out  if  everybody  turned  monk. 

G.  First,  you  are  not  everybody,  and  secondly,  would 
it  not  be  a  blessing  if  the  whole  world  would  try 
to  be  sanctified? 

K.  Pshaw!  Mankind  consists  of  different  castes  and 
professions,  of  soldiers  and  merchants,  of  peasants 
and  artisans  and  teachers.  Mankind  is  like  a  body 
with  various  limbs,  a  head  and  hands,  feet  and 
chest  and  neck.  A  man  who  were  head  only  could 
not  live,  and  if  mankind  consisted  of  Buddhas  only 
we  would  starve.  We  need  a  Buddha,  but  there 
must  also  be  householders.  Now  quick  give  me 
a  kiss. 

[She  pouts.] 


THE  BUDDHA.  33 

K.  If  you  do  not  kiss  me  I  shall  go  back  to  the  forest 
of  Uruvela.  Nanda,  the  shepherd's  daughter  is  a 
very  pretty  girl.  She  is  as  pretty  as  you  are.  She 
is, — well  her  cheeks  are  rosier  than  yours.  She 
is  a  little  taller,  and  she  is  so  graceful  when  she 
milks  the  kine.  The  shepherd  needs  a  helper.  I 
am  sure  he  would  like  to  have  a  son-in-law. 
[Rahula  enters.'] 

R.  Gopa!    Mother  wants  you. 

G.  [Kisses  K.  quickly]  Here  is  a  kiss,  but  you  must 

forget  Nanda.     [Runs  away.] 
K.  Stay  a  moment  longer! 

G.  I  have  no  time.     [Exit] 

K.  I  knew  she  would  come  round, — and  she  is  much 
prettier  than  Nanda.  Nanda  is  a  buxom  country 
lass,  a  pleasant  girl,  but  Gopa  is  as  proper  as 
a  princess.  [He  continues  with  unction.]  Bodhi- 
satta  longs  for  the  blessed  state  of  Nirvana,  and 
when  he  has  found  it,  he  will  be  calm  and  without 
passion.  He  will  walk  on  earth  as  a  god  among 
men.  No  emotion  will  disturb  the  peace  of  his 
mind,  and  the  happiness  of  the  great  Brahma  will 
be  as  nothing  in  comparison  to  the  infinite  bliss  of 
his  Buddhahood.  [With  a  lighter  tone]  :  I  adore 
him,  but  I  do  not  envy  him.  I  do  not  long  for  the 
happiness  of  a  god.  I  am  a  man  with  human  faults 
and  human  yearnings.  I  am  satisfied  with  the  hap- 
piness and  the  sufferings  of  a  man.  Since  I  am 
assured  of  Gopa's  love,  I  care  not  for  Nirvana. 
I  think  that  this  world  is  good  enough  for  me. 
[Curtain.] 


34  THE  BUDDHA. 

SECOND    SCENE. 

[Yasodhara's  bedroom.    All  luxury  has  been  removed;  she 
sleeps  on  a  mat  on  the  floor,  Rahula  in  bed.] 

R.  Mother!  Mother! 

Y.  Sleep  my  boy,  it  is  almost  midnight. 

R.  Take  me  up,  Mother. 

[Y.  picks  R.  up.] 

R.  Why  do  you  sleep  on  the  floor,  mother? 

Y.  Because  father  does  so.  Let  me  lay  you  down  on 
your  couch,  you  must  sleep. 

R.  Tell  me  more  of  father. 

Y.  I  will  to-morrow. 

R.  Tell  me  now.     Is  father  a  king? 

Y.  No  my  son.    But  he  is  going  to  found  a  kingdom. 

R.  Will  he  be  king  of  it? 

Y.  I  do  not  know,  my  boy,  but  his  kingdom  will  not  be 
like  other  kingdoms.  It  will  be  the  kingdom  of 
truth — a  spiritual  kingdom,  a  kingdom  of  right- 
eousness. 

R.  Is  father  rich? 

Y.  He  scorns  riches. 

R.  Why  does  he? 

y.  He  seeks  other  riches,  the  riches  of  religion,  of  the 
mind,  of  spirit. 

R.  Did  he  find  them? 

Y.  I  believe  he  did. 


THE  BUDDHA.  35 

R.  He  sends  you  news  through  Kala  Udayin. 

Y.  No  Rahula,  I  send  Kala  Udayin  out  to  watch  him 
and  when  Kala  comes  back  he  tells  me  what  he  saw 
and  heard.     Kala  does  not  speak  to  father. 

R.  Why  does  Kala  not  speak  to  father? 

Y.  Grandfather  forbade  him.  When  we  sent  out  Deva- 
datta  and  Ananda,  they  became  attached  to  the  life 
of  a  hermit.  They  joined  father  and  did  not  come 
back;  but  Kala  will  not  turn  monk. 

R.  But  this  time  he  will  speak  to  father. 

Y.  How  do  know? 

R.  I  heard  grandfather  bid  him  to. 

Y.  What  did  he  bid  him? 

R.  He  bade  Kala  that  he  should  tell  father  to  visit  us. 
[She  can  scarcely  conceal  her  joy.] 

Y.  You  heard  grandfather  say  so? 

R.  I  did,  mother,  grandfather  said  that  he  became  old, 
and  before  he  died  he  wanted  to  see  his  son  again. 

Y.  Why!  did  he  really  say  so? 

R.  He  did. 

Y.  Oh  you  darling  son,  then  you  will  see  him  too. 

R.  People  say  that  he  will  be  a  Buddha. 

Y.  Yes  my  son,  some  say  he  will  be  a  Buddha  and 
others  doubt  it. 

R.  Mother,  what  is  a  Buddha? 

Y.  A  Buddha  is  a  man  who  has  found  the  truth. 


36  THE  BUDDHA. 

R.  How  does  a  man  find  the  truth? 

Y.  By  enlightenment.  He  must  find  out  the  cause  of 
evil. 

R.  Why  must  he  find  out  the  cause  of  evil? 

Y.  He  teaches  the  people  how  to  avoid  evil. 

R.  Has  father  found  the  cause  of  evil? 

y.  Kala  Udayin  says  he  has. 

R.  What  is  the  cause  of  evil? 

Y.  Father  says  that  selfishness  is  the  cause  of  evil  and 
selfishness  comes  from  the  belief  in  self. 

R.  Self? 

Y.  Yes,  self !    Man,  as  a  rule,  believes  that  he  is  a  self. 

R.  What?  A  self? 

Y.  Yes,  a  being  by  himself,  who  lives  only  for  him- 
self, and  the  thought  of  self  makes  him  selfish ;  and 
selfishness  begets  all  evils. 

R.  [with  a  childlike  serious  conviction]  I  believe  it, 
mother. 

Y.  Father  says  there  is  no  self,  that  self  is  an  illusion. 

R.  What  does  that  mean? 

Y.  It  means  that  we  are  no  separate  beings.     I  think 

a  thought  and  speak  it  out  and  you  hear  it.     I  be- 

believe  in  that  thought  and  so  do  you.    Whose  is  it 

then,  yours  or  mine? 
R.  It  belongs  to  both. 
Y.  But  where  does  the  thought  come  from?     If  it  is 

true  it  belongs  to  the  truth,  and  it  was  true  before 

I  thought  it. 


THE  BUDDHA.  37 

R.  Yes  mother. 

Y.  And  if  it  was  wrong,  it  is  evil,  and  it  was  evil  before 

we  thought  it. 
R.  Yes  mother. 

Y.  And  so  are  all  our  thoughts,  but  almost  everybody 
assumes  that  his  self  thinks  these  thoughts  and  in- 
vents them ;  and  that  is  an  illusion. 

R.  I  see. 

Y.  [to  herself]  His  eyes  close.  He  is  tired,  [to  Ra~ 
hula]  Now  go  to  sleep  again  Rahula,  and  dream 
of  your  father.  I  will  sing  you  one  of  father's 
songs. 

[Yasodhara  lays  R.  down  in  the  high  bed  and  sings]  : 
By  ourselves  is  evil  done, 
By  ourselves  we  pain  endure. 
By  ourselves  we  cease  from  wrong, 
By  ourselves  become  we  pure. 
No  one  saves  us  but  ourselves, 
No  one  can  and  no  one  may. 
We  ourselves  must  walk  the  path, 
Buddhas  merely  teach  the  way. 

[The  boy  sleeps.   Then  Yasodhara  herself  lies  doivn  on 
the  mat  on  the  floor.  Above  her  appears  the  vision  of 
her  dream.    Under  the  Bodhi  tree  in  a  forest  land- 
scape SiddJmtthu  sits.    He  is  surrounded  by  a  halo 
of  light.   Mara  approaches  to  tempt  him.] 
M.  Thou  art  ahungered,  worthy  Sakyamuni, 
Ahungered  art  thou  from  continued  fasts, 
And  thou  wilt  starve  unless  thou  take  and  eat. 
I  bring  delicious  food,  take,  eat  and  live. 


38  THE  BUDDHA. 

B.  I  shall  not  eat  until  my  quest  be  done. 
Much  better  't  is  to  die  in  glorious  battle 
Than  flee  and  lead  a  coward's  life,  defeated. 
I  shall  not  eat,  O  Mara,  take  thee  hence. 

M .  Wilt  thou  not  listen  to  my  good  advice  ? 

B.  The  tempter  always  calls  his  councils  good, 
But  pleasures  which  he  promises  are  evil. 

M.  I  will  not  suffer  thee  to  stay,  Siddhattha, 
And  shall  disturb  thy  daring  quest  of  truth. 
I'll  split  the  Bodhi  tree  by  lightening 
And  frighten  thee  away  with  rumbling  thunder. 
[All  is  wrapped  in  darkness,  except  Siddhattha  atid  the 
Bodhi  tree.     Thunder  and  lightning.   After  a  while 
the  noise  abates.  It  grows  light  again.  Mara's  daugh- 
ters appear.} 
M.  Go  forth  my  daughters,  tempt  the  holy  man, 
And  lure  him  from  the  seat  of  Buddhahood. 
[Three  graceful  ivornen,  Mara's  daughters,  sing  in  a 
low  enticing  voice.] 
[Melody :  The  Mermaids'  Song  from  Weber's  Oberon.] 
Sweetest  on  earth  't  is  in  pleasure  to  live, 
Love  thou  must  ask  for,  and  love  thou  must  give. 
Pain  we  can  soothe  and  assuage  every  smart, 
Yea,  we  will  grant  thee  the  wish  of  thy  heart. 
Power  bestow  we,  enjoyment  and  mirth, 
Health  and  wealth  also,  and  all  that  has  worth. 
Lo,  of  life's  happiness  naught  shalt  thou  miss, 
Satisfied  longings  are  greatest  of  bliss. 
[While  they  sing  they  circle  around  the  Bodhi  tree  and 
pose  in  graceful  attitudes.'] 


THE  BUDDHA.  39 

[Siddhattha  does  not  mind  Mara's  daughters.  They  with- 
draw, and  grotesque  monsters  appear  in  threatening  attitudes, 
exhibiting  a  savage  war  dance,  always  approaching  the  tree  and 
turning  their  weapons  against  the  Sakyamuni,  but  as  soon  as 
they  approach  the  halo  they  droop,  unable  to  hurt  him.  Lotus 
flowers  rain  down.  Sakyamuni  raises  his  right  hand.  A  flash 
of  lightning  and  a  sudden  clap  of  thunder.  The  spook  van- 
ishes in  darkness  while  the  Buddha  under  the  Bodhi  tree  alone 
remains  visible  in  a  halo  of  light.  The  forest  landscape  re- 
appears in  full  light  as  before.] 

B.  The  wheel  of  life  turns  round  through  birth  and 
death, 
Its  twelve-linked  chain  of  causes  takes  its  start 
In  ignorance  and  ends  in  suffering. 
The  truth  is  found,  the  fourfold  noble  truth; 
All  life  is  sorrow,  sorrow's  cause  is  lust, 
But  from  our  sorrow  we  can  find  escape 
If  we  abandon  lust  and  thought  of  self. 
The  eightfold  noble  path  of  righteousness 
Delivers  from  all  evil:  it  will  bring 
Sweet  peace  of  mind  and  leadeth  to  Nirvana. 

[With  music  accompaniment.] 

Through  many  births  I  sought  in  vain 
The  builder  of  this  house  of  pain. 
Now,  builder,  thee  I  plainly  see! 
This  is  the  last  abode  for  me. 
Thy  gable's  yoke,  thy  rafters  broke, 
My  heart  has  peace ;  all  lust  will  cease. 

[The  following  words  fit  exactly  the  music  of  Haydn's 
Chorus  with  Soli  No.  13*  in  The  Creation,  and  the  spirit  of  the 
composition  is  very  appropriate  for  this  scene.] 

*  Peters'  Edition,  pp.  44-55.  "Die  Himmel  erzahlen,  etc." 
In  a  few  places  where  the  fugas  set  in,  the  words  "The  wicked 
Mara's  host"  should  read  "The  wicked  one's, — the  wicked 
Mara's  host"  etc. 


40  THE  BUDDHA. 

Chorus  of  Angels. 

Behold  the  great  muni, 
His  heart  unmoved  by  hatred, 
The  wicked  Mara's  host 
'Gainst  him  did  not  prevail. 

Trio  of  Brahma  Vishnu  Shiva. 

Victorious  Buddha 
Thou  art  wise  and  pure 
The  darkness  is  gone 
And  enlightenment  gained. 

[Chorus  of  Angels  as  above.] 

Proclaim  the  truth 

To  all  the  world. 

Truth  will  bring  salvation. 

Glory  to  the  truth! 

[Chorus  of  Angels  as  above.] 

[Lotus  flowers  rain  down  thicker  and  thicker,  clouds  cover 
the  scene,  but  the  Buddha  under  the  Bodhi  tree  remains  still 
dimly  but  sufficiently  visible.] 

[Yasodhara  wakes  up.    She  rises  and  lights  a  candle 
from  a  rush  lamp.    She  kneels  with  clasped  hands 
before  the  vision  of  the  Buddha.] 
Y.  Oh  Siddhattha,  my  Lord  and  Husband,  no  longer 
my  Husband,  but  the  Buddha.    In  thee  I  take  my 
refuge.     In  thee  and  thy  word,  I  believe.     Thy 
doctrine  shall  guide  me.    Accept  me  as  thy  faithful 
disciple,  a  disciple  of  the  Buddha,  my  Lord,  the 
Tathagata,  the  great  thinker,  the  Saviour  of  man- 
kind. 

[Curtain.] 


THE  BUDDHA.  41 


SECOND  INTERLUDE. 

Living  pictures  accompanied  by  appropriate  music  to  introduce 
the  Third  Act. 

i.  The  Foundation  of  the  Kingdom  of  Righteousness. 

Buddha  preaches  to  his  five  disciples  the  way  of  salva- 
tion, which  speech,  preserved  in  a  special  book,  is  fre- 
quently compared  to  Christ's  Sermon  on  the  Mount. 

Buddha  stands  with  raised  hand,  while  five  monks  stand 
or  sit  or  squat  round  him  in  devout  attitude. 

2.  Entering  the  Capital. 

When  Buddha  came  to  Rajagaha,  the  people  met  him  on 
the  way  and  accompanied  him  into  the  city  in  triumphal 
procession  which  is  analogous  to  Christ's  entry  into  Jeru- 
salem. 

The  Buddha  with  bowl  in  one  hand  and  staff  in  the 
other  is  followed  by  yellow-robed  monks.  The  people  strew 
flowers,  carry  palm  branches  and  wave  kerchiefs. 

3.  The  Courtesan. 

Ambapali,  the  Buddhist  Mary  Magdalen,  came  to  Buddha, 
worshiping  him  and  invited  him  to  take  his  meal  at  her 
home.  To  the  astonishment  of  several  moralists,  he  ac- 
cepted and  honored  the  penitent  sinner. 

A  beautifully  dressed  woman  with  clasped  hands  kneels 
before  Buddha,  a  maid  in  attendance  behind  her.  Some 
well  dressed  people  of  high  caste  watch  the  scene  with  an 
expression  of  indignation. 

4.  The  Philanthropist. 

The  wealthiest  man  of  Savatthi  invites  the  Buddha  to 
his  home  and  offers  to  build  a  resthouse  for  the  Buddha 
and  his  brotherhood. 

Anatha  Pindika  kneels  before  the  Buddha,  holding  in 
one  hand  the  picture  and  plan  of  a  buliding.  Buddha  indi- 
cates by  his  lowered  hand  acceptance  of  the  gift.  Buddha 
attended  by  two  monks,  Anatha  Pindika  accompanied  by 
the  architect. 


42  THE  BUDDHA. 

5.  Prince  Jeta. 

It  is  told  that  the  most  beautiful  spot  in  Savatthi  was 
the  royal  park  of  Prince  Jeta,  which  Anatha  Pindika  wanted 
to  buy  for  the  brotherhood  of  Buddha.  The  owner  was  un- 
willing to  sell  and  made  the  exorbitant  demand  to  have  the 
whole  ground  covered  with  gold  as  its  price.  But  Anatha 
Pindika  had  the  gold  carried  to  the  garden  and  paid  the 
price. 

The  scene  is  laid  in  the  garden.  Anatha  Pindika  with 
bags  of  gold  stands  in  commanding  attitude.  His  servants 
spread  the  coins  while  Prince  Jeta  throws  up  his  hands  in 
astonishment. 


^araqn^i  ^*ncw  $**i^l  sqw^r  » 

ACT  III. 

FIRST  SCENE. 
[Bimbisara's  court  at  Rajagaha.] 

[Present:  King  Bimbisara  (Bb),  Visakha  (V),  and 
Nagadeva  (N).] 

V.  The  Sakyas  will  make  a  hard  fight,  great  King, 
and  the  war  will  cost  blood.  These  northern  set- 
tlers are  taller  and  stronger  than  other  races  and 
possess  the  courage  of  the  inhabitants  of  their 
former  frigid  homes.  It  would  be  easier  to  take 
possession  of  their  state  if  I  married  Princess  Ya- 
sodhara  and  gradually  assumed  the  government 
under  your  protection.  Your  mighty  friendship 
would  support  me  on  the  throne  and  you  could 
rule  through  me. 

Bb.  That  sounds  acceptable,  but  in  the  mean  time,  I 
prepare  for  war. 

V.  Even  in  war  I  shall  be  of  service  to  you.  I  can 
lead  your  army  where  it  will  not  meet  with  re- 
sistance, and  I  know  the  names  of  those  who  are 
dissatisfied.     Many  could  be  induced  to  join  your 


44  THE  BUDDHA. 

forces;  and  I  can  betray  the  very  person  of  the 
raja  into  your  hands. 

Bb.  [nodding  kindly  to  V .,  then  turning  to  N.]  Is  our 
army  in  readiness? 

N.  Great  King,  it  is.  There  are  thirty  thousand  men 
with  more  than  a  hundred  war  elephants  garrisoned 
in  Rajagaha  alone,  and  twenty  thousand  more  can 
be  quickly  centered  on  the  frontier.  There  are 
another  fifty  thousand  within  call  to  make  a  sudden 
dash  upon  any  one  of  our  neighbors.  Our  treasury 
is  well  filled,  and  the  people  of  Magadha  are  pros- 
perous. We  could  stand  even  a  protracted  war  far 
better  than  any  other  state  of  India. 

Bb.  The  time  seems  favorable;  the  risk  is  small,  and 
the  spoil  will  be  great.     Convene  my  generals  in 
the  assemby  hall. 
[They  bow  low  and  pass  out.  Ambapali  {Ap.)  enters.] 
Ap.  Are  they  gone,  my  Lord,  and  what  did  you  de- 
cide? 

Bb.  I  propose  to  go  to  war. 

Ap.  You  are  rightly  called  "the  Warlike." 

Bb.  I  want  to  round  off  my  kingdom  and  expand  my 
power  northward  until  it  reaches  the  Himalayas. 

Ap.  The  gods  will  speed  you  and  the  blessings  of  the 
saints  shall  be  upon  your  people. 
[Servant  enters.] 

St.  There  is  a  holy  man  who  wants  to  see  your  High- 
ness.    His  name  is  Devadatta. 

Bb.  Show  him  in.     [Servant  exit.] 


THE  BUDDHA.  45 

Ap.  Is  he  not  one  of  the  disciples  of  the  Buddha? 
Bb.  I  believe  he  is.     [Ap.  retires.] 

[Devadatta  enters] 
Dd.  Hail,  great  King !  Protector  of  religion  and  vic- 
tor of  many  battles! 

Bb.  What  brings  you  to  my  presence?  I  always  rejoice 
to  see  holy  men.  Their  coming  is  auspicious,  and  I 
am  happy  to  be  of  service  to  them. 

Dd.  Great  King,  I  implore  your  assistance  for  the 
brotherhood  which  I  have  founded.  We  need  your 
royal  support  and  the  holiness  of  our  lives  will 
surround  you  as  a  halo  with  heavenly  protection. 

Bb.  Are  you  not  a  disciple  of  Gotama,  who  is  called  the 
Buddha? 

Dd.  No  longer,  mighty  King,  I  was  his  disciple  so  long 
as  I  believed  in  him;  but  he  is  not  holy.  I  have 
abandoned  him.  He  is  not  austere;  his  disciples 
do  not  practice  self-mortifications,  and  he  speaks 
kindly  and  dines  with  sinners.  My  disciples  do  not 
dress  in  worldly  garments ;  they  would  not  accept 
the  invitation  of  women ;  they  would  not  touch 
animal  food.  He  who  calls  himself  the  Buddha 
is  unworthy  of  that  high  title;  he  is  a  pretender 
who  has  not  reached  the  highest  goal.  My  rules 
are  much  more  strict  than  his,  and  my  brotherhood 
alone  is  holy. 

Bb.  Holiness  is  a  mighty  thing. 

Dd.  Yea,  and  our  vows  will  shield  your  government, 
your  throne,  your  army  and  your  people  against 
any  misfortune. 


46  THE  BUDDHA. 

Bm.  I  shall  send  my  treasurer  to  investigate  and  will 
do  what  is  right. 

Dd.  Maharaja,  be  assured  of  my  deepest  gratitude. 
[Bows  low,  exit.] 

Ap. [reenters,  excited]  My  royal  friend,  do  not  trust 
that  man  [pointing  toward  the  door  where  Dd. 
went  out].  He  is  false.  He  may  be  holy,  but  he 
is  treacherous.  He  may  be  virtuous ;  he  may  shun 
joy  and  the  blessings  of  life,  he  may  practice  all 
penances,  he  may  torture  and  mortify  his  body.  But 
there  is  no  true  goodwill  in  him.  His  holiness  is 
egotistic,  and  his  religion  is  hypocrisy.  Support 
his  brotherhood  with  money  or  gifts  as  you  see  fit, 
but  do  not  believe  what  he  says  about  the  Buddha. 

Bb.  [With  an  inquiring  look]  Why? 

Ap.  I  know  what  he  meant  when  he  scoffed  at  him. 
When  the  Buddha  stayed  at  Vesali,  I  invited  that 
noblest  of  all  monks  to  take  his  meal  with  me.  I 
am  not  holy ;  I  am  a  worldly  woman ;  I  am  not  a 
saint ;  but  I  have  a  warm  heart,  I  feel  for  others 
and  I  want  to  do  what  is  right.  When  I  heard 
that  the  Buddha  stayed  in  the  mango  grove,  I 
thought  to  myself,  I  will  go  and  see  him.  If  he  is 
truly  all  wise,  he  will  judge  my  heart  and  he  will 
judge  me  in  mercy.  He  will  know  my  needs  and 
will  not  refuse  me.  I  went  to  the  mango  grove, 
and  he  looked  upon  me  with  compassion ;  he  ac- 
cepted my  invitation  in  the  presence  of  witnesses, 
openly,  fearlessly,  and  in  kindness.  There  were 
the  proud  Licchavi  princes,  and  close  to  him  stood 
the  envious  Devadatta.     How  they  scowled;  how 


THE  BUDDHA.  47 

they  condemned  the  great  and  kindly  saint!  How 
they  whispered,  "Shame  on  him!"  and  I  saw  how 
they  despised  me — yet  they  did  not  dare  to  speak 
out  or  to  censure  him  publicly.  Then,  my  gracious 
King,  I  knew  that  he  was  truly  the  Lord  Buddha, 
the  Allwise. 

Bb.  My  dear  friend,  I  accept  every  word  you  say  as 
true.  I  know  the  goodness  of  your  heart,  I  know 
your  worth,  your  loving  kindness,  and  if  you  were 
of  royal  birth  you  would  be  worthy  to  wear  a 
crown.  The  Buddha  did  not  demean  himself  when 
he  honored  you. 

Ap.  Allow  me  one  question.  Did  the  Buddha  ever  beg 
you  to  support  his  brotherhood? 

Bb.  No,  he  did  not ;  but  I  will  give  him  all  the  assist- 
ance he  may  need. 

Ap.  Did  he  ever  offer  you  the  support  of  his  vows,  or 
did  he  ever  praise  the  efficacy  of  his  holiness? 

Bb.  He  never  did. 

Ap.  Neither  does  he  stand  in  need  of  self -recommen- 
dation, for  his  very  presence  is  a  blessing,  because 
he  spreads  goodwill  and  kindliness,  and  the  people 
who  hear  him  are  ashamed  of  doing  anything  un- 
righteous. Devadatta  extends  to  you  the  promise, 
if  you  but  support  his  disciples,  of  an  uncondi- 
tional protection  through  his  holiness.  The  Bud- 
dha's protection  is  not  so  cheaply  earned.  I  heard 
him  say  that  every  one  must  protect  himself  by 
his  own  righteousness,  and  no  prayer,  no  sacrifice, 
no  religious  devotion,  nor  even  penance  or  fasts 


48  THE  BUDDHA. 

could  protect  a  man  from  the  wrongs  which  he 
does. 

Bb.  The  Buddha's  presence  would  be  more  auspicious 
than  ten  Devadattas. 

Ap.  Oh,  most  assuredly !  And  what  a  contempt  I  have 
for  the  virtuous  indignation  of  men  who,  overmoral 
themselves,  judge  haughtily  of  others;  yet,  if  you 
look  into  their  souls  you  discover  that  they  are 
heartless  and  self-seeking  villains. 

Bb.  Your  judgment  is  well  grounded. 

Ap.  The  Buddha  alone  possesses  greatness,  and  the 
Buddha  does  not  seek  honor,  but  the  people  adore 
him. 

Bb.  Rajagaha  must  become  the  center  of  India.    I  will 
send  for  the  Buddha  and  invite  him  to  visit  me. 
His  sojourn  here  will  make  the  kingdom  of  Ma- 
gadha  more  famous  than  conquests  and  victories. 
[The  servant  enters.] 

St.  Mighty  King,  the  prime  minister  Nagadeva. 

Bb.  He  is  welcome.  Fare  thee  well,  sweet  heart ;  af- 
fairs of  state  call  me. 

N.  Mighty  King,  the  generals  are  assembled.  They 
hail  thee  as  their  war  lord,  and  are  anxious  for 
laurels,  for  glory,  for  booty! 

[Trumpets,  Curtain.] 


THE  BUDDHA.  49 


THIRD  INTERLUDE. 
Living  pictures  accompanied  by  appropriate  music. 

i.  Sending  out  the  Disciples. 

The  Buddha  called  his  disciples  together,  and  having 
ordained  them,  bade  them  spread  the  Gospel,  with  these 
words  translated  from  the  Buddhist  Canon: 

"Go  ye  now,  O  disciples,  and  wander  forth  for  the  benefit 
of  the  many,  for  the  welfare  of  mankind,  out  of  compassion 
for  the  world.  Preach  the  doctrine  which  is  glorious  in 
the  beginning,  glorious  in  the  middle,  and  glorious  in  the 
end,  in  the  spirit  as  well  as  in  the  letter.  There  are  beings 
whose  eyes  are  scarcely  covered  with  dust,  but  if  the  doc- 
trine is  not  preached  to  them  they  cannot  attain  salvation. 
Proclaim  to  them  a  life  of  holiness.  They  will  understand 
the  doctrine  and  accept  it." 

The  Pali  expression  kalyamo  dhamma  is  here  translated 
"glorious  doctrine."  The  dictionary  defines  the  first  word 
as  "excellent,  beautiful,  glorious."  This  closely  corresponds 
to  the  Christian  term,  which,  as  derived  from  the  Greek, 
reads  "evangel"  and  in  its  Saxon  equivalent  "gospel"  or 
"good  tidings." 

2.  The  Rich  Youth. 

Yasa,  the  son  of  a  wealthy  nobleman  of  Benares,  came 
by  night  to  the  Blessed  One  and  exclaimed :  "What  misery !" 
But  the  Buddha  answered,  "There  is  no  misery  for  him 
who  has  entered  the  Path." 

Yasa,  richly  dressed,  with  an  expression  of  distress,  be: 
fore  the  Buddha  who  comforts  him.  The  scene  is  framed 
in  darkness,  the  two  figures  being  lit  up  by  a  torch. 

3.  The  Wanderer. 

The  Buddha  was  in  the  habit  of  wandering  through  the 
country  from  place  to  place. 

The  picture  shows  him  with  a  staff  in  his  right  hand  and 
a  bowl  in  his  left  in  an  Indian  landscape. 

4.  A  Child's  Offering. 

Old  frescoes  in  the  Ajanta  Caves  show  a  mother  sending 


50  THE  BUDDHA. 

a  gift  through  her  child.  It  looks  as  if  they  were  Buddhist 
illustrations  of  Christ's  injunction,  "Suffer  little  children 
to  come  unto  me." 

SECOND  SCENE. 

[A  room  in  the  Jetavana.  The  wheel  of  the  law  pictured  on 
one  side  and  the  wheel  of  becoming  on  the  other.  Otherwise 
swastikas  and  lotus  flowers  serve  as  ornaments.  A  large 
opening  exhibits  a  view  into  a  garden  with  running  water. 
On  the  right  side  there  is  a  platform  with  low  seats,  on  the 
other  there  is  a  low  table  with  a  divan,  on  which  Anatha 
Pindika  is  seated,  looking  over  palmleaf  manuscripts.] 

[Present:    Anatha  Pindika    (A)  ;    Servant   (St.)  ; 

Prince  Jeta  (/);  later  on  Kala  Udayin  (K)  and 

the  Buddha  (B).] 

[A  servant  enters.] 
St.  His  Highness  the  Prince  Jeta. 

A.  Show  him  in.  [Jeta  enters.  A.  rises  to  meet  him 
with  bows.]    You  are  most  welcome,  my  Prince. 

/.  I  have  come  from  my  brother,  the  King,  to  express 
to  you  his  thanks  for  having  bought  my  pleasure 
grounds  for  the  noble  and  great  purpose  of  afford- 
ing a  worthy  resthouse  to  the  Buddha  and  his 
brotherhood. 

A  Kindly  tender  my  gratitude  to  your  royal  brother 
for  his  gracious  message. 

/.  I  hear  that  King  Bimbisara  has  sent  an  embassy 
to  the  Buddha  to  induce  him  to  come  back  to  Raja- 
gaha.    Has  the  Buddha  received  these  men? 

A.  Not  yet.    He  will  see  them  this  morning. 

/.  We  ought  to  keep  him  here.  He  is  a  wonderful 
man,  and  I  consider  our  city  fortunate  to  have  him 


THE  BUDDHA.  51 

reside  with  us.  What  astonishes  me  is  his  way 
of  conquering  the  hearts  of  all  men,  even  of  his 
opponents,  and  he  is  so  sensible. 

A.  What  do  you  mean? 

/.    I  am  not  a  religious  man ;  I  am  too  worldly,  but  him 

I  would  follow. 
A.  Why? 

/.  He  is  perhaps  the  only  religious  reformer  who  does 
not  go  to  extremes.  He  rejects  on  the  one  hand 
austerities,  self-mortifications,  penances,  and  severe 
fasts  as  useless,  and  on  the  other  hand,  he  would 
not  allow  his  followers  to  indulge  in  pleasures ;  but 
he  insists  most  sensibly  on  keeping  between  the  two 
extremes  and  proclaims  the  middle  path  of  leading 
a  righteous  life.  There  is  nothing  absurd  about 
him.  Think  of  Devadatta.  He  insists  that  the 
monks  should  dress  in  rags  picked  up  in  cemeteries. 
The  Buddha  appeals  to  common  sense,  and  there- 
fore I  say,  he  is  a  wonderful  man. 

A.  He  is  more  than  a  man;  he  is  enlightenment  incar- 
nate.   A  stream  of  blessings  goes  out  from  him. 

/.  He  has  grown  into  an  international  power,  and 
kings  do  well  not  to  ignore  his  influence. 

A.  I  think  so  myself,  and  I  am  so  glad  that  his  in- 
fluence is  always  for  good,  never  for  evil,  and  his 
ways  are  so  marvelously  gentle. 

/.  Indeed  that  is  a  blessing.  If  he  were  not  so  abso- 
lutely indifferent  to  his  own  affairs  he  might  become 
positively  dangerous.  His  lay  disciples  count  in 
thousands  of  thousands.    The  farmers  in  the  coun- 


52  THE  BUDDHA. 

try,  the  merchants  in  the  towns,  the  lawyers,  the 
artisans,  and  even  the  soldiers  believe  in  him.  Lately 
General  Siha  became  a  lay  member  of  the  Buddha's 
brotherhood,  and  many  other  prominent  officers 
followed  his  example. 

A.  He  would  never  have  gained  this  influence  if  he 
were  not  truly  the  Buddha. 

/.  I  want  to  tell  you  that  a  war  is  threatening,  but 
please  do  not  speak  of  it,  it  is  a  deep  secret.  A  spy 
in  the  secret  service  of  my  royal  father  has  found 
out  that  King  Bimbisara  intends  to  fall  upon  the 
Sakyas  and  deprive  them  of  their  independence. 
The  Brahman  Visakha,  minister  of  state,  has  turned 
traitor  and  promises  to  deliver  his  country  into  the 
hands  of  King  Bimbisara  on  the  condition  that  he 
be  made  Raja  in  Suddhodana's  place. 

A.  The  country  of  the  Sakyas  is  but  small,  and  their 
independence  will  not  last  long;  it  is  a  mere  ques- 
tion of  time. 

/.  But  consider  that  the  Buddha  hails  from  Kapila- 
vatthu.  He  is  the  son  of  Suddhodana,  the  Sakya 
raja. 

A.  Indeed  he  is  and  may  I  be  permitted  to  inform  him 
of  the  danger  that  threatens  his  father's  house? 

/.  I  give  you  full  liberty,  for  he  will  use  discretion 
and  not  betray  his  informant.  I  deem  Bimbisara's 
plan  dangerous  to  himself.  A  war  with  the  Sakyas 
may  cost  Bimbisara  his  throne,  for  the  people  of 
Rajagaha  believe  in  the  Buddha,  and  I  learn  that 
even  now  the  war  rumors  have  made  them  restless. 


THE  BUDDHA.  53 

[Servant  (St.)  enters.] 
St.  Here  is  a  man  with  the  name  Kala  Udayin,  who  has 

a  message  for  the  Blessed  One. 
A.  Show  him  in. 

/.    I  leave  you  now  and  hope  that  you  will  keep  the 

Buddha  as  long  as  possible  in  Savatthi.    [Exit.] 

[Kala  Udayin  enters  and  bows  to  A.] 

A.  You  want  to  see  the  Blessed  One?    I  will  call  him. 

[A.  exit] 
K.  [Alone]  This  is  the  place  where  Prince  Siddhattha 
lives!     Indeed   a   most  delightful   spot  and   more 
pleasant  than  many  a  royal  palace.     And  how  the 
people  speak  of  him!     They  call  him  the  Blessed 
One,  the  Buddha,  the  Tathagata,  the  Sakyamuni,  the 
great  Sage.     The  wealthiest  man  of  Kosala  has 
bought  these  extensive  and  most  beautiful  grounds 
and  presented  them  to  the  brotherhood  of  his  dis- 
ciples, so  that  the  Buddha  would  stay  here  from 
time  to  time,  and  that  the  people  of  the  city  would 
have  him  for  their  guest. 
[Buddha  accompanied  by  A.  comes  in.    He  is  followed 
by  two  disciples.     The  Buddha  sits  down  on  the 
seat  on  the  platform,  having  on  either  hand  one  of 
his  disciples.    A.  stands  below  with  clasped  hands.] 
[K.  sinks  to  his  knees  with  clasped  hands.] 

B.  My  friend,  what  brings  you  here? 

K.  A  message  from  your  royal  father:  He  bade  me 
tell  you  that  he  is  growing  old,  and  before  he  dies, 
he  wants  to  see  his  son  once  more.  Would  you 
deign  to  accept  his  invitation? 


54  THE  BUDDHA. 

B.  Tell  me,  my  friend,  how  is  my  father?  Is  old  age 
truly  telling  on  him? 

K.  Not  yet  so  visibly,  but  he  worries  much. 

B.  And  how  is  Rahula?  He  is  now  seven  years  old 
and  must  be  quite  a  boy. 

K.  He  is,  my  Lord ;  and  how  he  talks  of  his  father. 
He  knows  everything  you  are  doing. 

B.  Who  tells  him? 

K.  His  mother  does. 

B.  And  tell  me  how  the  princess  fares? 

K.  She  imposes  upon  herself  the  observances  which 
the  mendicant  friars  keep.  She  will  have  no  pref- 
erence over  him  who  once  was  her  husband.  She 
sleeps  on  the  floor,  she  does  no  longer  use  unguents 
or  perfumes.  She  wears  a  simple  yellow  robe  and 
observes  the  regulation  of  the  brotherhood  in  tak- 
ing food. 

[B.  nods  and  with  a  distant  look  sits  a  few  moments 
in  silence.] 

B.  And  she  is  a  good  mother? 

K.  There  could  be  no  better. 

Servant  [anounces]  An  embassy  of  the  most  potent 
King  of  Magadha,  the  great  Bimbisara. 

B.   [addressing  himself  to  the  servant']  Let  them  come 
in.  [turning  to  K.]  Kala  Udayin,  bring 
My  father  greetings,  and  say  that  I  shall  come. 
[Kala  Udayin  exit.] 

[A  number  of  men,  the  embassy  of  King  Bimbisara, 


THE  BUDDPIA.  55 

led  by  Nagadeva,  most  gorgeously  dressed,  Hie  in. 
They  let  themselves  down  on  one  knee,  clasp  their 
hands  and  rise  again.} 

N.  Most  gracious  Lord,  all-wise  and  blessed  Buddha, 
Our  noble  sov'reign  bids  me  tender  you 
His  most  respectful  greetings,  and  he  hopes 
That  you  return  and  visit  Rajagaha, 
For  he  is  very  anxious  to  be  honored 
By  your  auspicious  presence  in  his  kingdom. 

B.  My  Lords,  express  to  your  most  mighty  King 
That  the  Tathagata  can  not  accept 
This  friendly  invitation,  for  he  will 
Start  for  his  home,  the  country  of  the  Sakyas, 
To  see  his  aged  father  and  his  kin. 
If  war  or  other  ills  befall  his  people, 
He  wants  to  live,  if  need  be,  die  with  them. 

N.  Lord  Buddha,  speak  a  word  of  truth  to  us, 
For  I'm  aware  thou  art  omniscient. 
Our  royal  master  wants  to  hear  from  thee. 

B.  All  bodily  existence  passeth  by 

For  it  is  compound  and  will  be  dissolved ; 

But  there  is  Law ;  it  is  the  Uncreate, 

It  is  th'  Etern,  which  is  without  beginning 

And  without  end.     That  must  our  refuge  be. 

He  who  relies  on  the  Impermanent, 

And,  being  strong,  attempts  to  crush  the  weak, 

Will  soon  break  down.     This  is  the  law  of  deeds, 

For  as  we  sow,  such  will  our  harvest  be. 

Rely  on  Truth,  the  Uncreate,  th'  Etern, 

Be  guided  by  the  rule  of  Righteousness. 


56  THE  BUDDHA. 

This  is  my  message  to  the  King,  your  Lord, 
And  may  he  be  advised  to  rule  his  country 
With  love  of  peace,  with  goodness,  and  with  wis- 
dom. 
My  blessing  be  on  him  and  on  his  people. 
[They  kneel,  clasp   their  hands,  circumambulate  the 
Buddha  and  Hie  out.] 

[J eta  returns  in  excitement.] 
J.    The  war  is  on!    King  Bimbisara's  army 
Is  building  bridges  to  attack  the  Sakyas. 
[Curtain.    Trumpet  signals,  military  music] 

FOURTH  INTERLUDE. 

Living  Pictures  Accompanied  by  Appropriate  Music. 

i.  King  Bimbisara  on  the  Royal  Elephant. 

The  king  is  seated  under  a  canopy,  together  with  his  min- 
ister and  field  marshal.  On  the  head  of  the  elephant,  the 
driver ;  and  retinue  on  either  side. 

2.  King  Bimbisara  in  Camp. 

Standing  before  the  royal  tent  he  addresses  his  generals. 

3-5.  Groups  of  Soldiers.     Horsemen,  foot  soldiers,  archers, 
bridge-builders  and  engineers. 

Finally:  The  Army  on  the  March. 

THIRD  SCENE. 

[Reception  hall  of  the  Raja  Suddhodana;  Indian  pompous 
style;  columns  and  beyond  an  outlook  into  a  tropical  palm- 
garden.  Seats  scattered  through  the  room.  On  the  left  a 
compartment,  open  toward  the  audience,  is  separated  from 
the  main  room  by  hanging  carpets.] 

[Near  the  right  side  Suddhodana  is  seated  with  Pa- 

japati  and  Yasodhara.     Rahitla  in  the  background 

{viz.,  in  the  garden)  in  the  care  of  a  nurse.] 


THE  BUDDHA.  57 

S.   The  time  is  troublesome,  and  it  appears 
That  war  is  imminent. 

P.  Oh  do  not  fret ; 

Visakha  is  a  cunning  diplomat: 
I  hope  he'll  be  successful,  and  he  will 
Persuade  King  Bimbisara  to  keep  peace. 

S.   I  do  hope  too,  but  hope  against  conviction. 
[Visakha  and  Devala  enter. ] 
There  come  the  Brahman  and  the  gallant  Captain. 
V.  [Kneeling  on  one  foot  to  the  King]  Hail  Maharaja ! 
D.  Hail,  my  gracious  King. 
S.   Welcome  my  worthy  messengers! 

[They  kneel  to  PajapatL] 
P.  Be  welcome. 
S.  Tell  me  at  once,  how  did  your  mission  speed? 

V.  There  is  a  subtle  influence  against  you 
At  Bimbisara's  court ;  there  is  a  party 
Bound  to  have  war,  and  they  will  have  it  too, 
Unless  we  meet  them  by  diplomacy. 
Leave  it  to  me,  and  I'll  preserve  the  peace. 

5.   Had  not  my  son  turned  mendicant,  how  useful 
Could  he  at  present  be !    I  need  a  general, 
A  trusty  man  of  youthful  strength  and  courage 
To  take  the  helm  and  lead  the  ship  of  state 
Through  storm  and  danger,  for  our  foes  are  strong. 

V.  Great  Raja,  I  am  privy  to  your  grief, 

I  know  the  hope  you'd  set  upon  Siddhattha. 
What  brilliant  gifts  the  boy  inherited, 


58  THE  BUDDHA. 

From  you,  his  royal  father,  and  how  he, 

Forgetful  of  his  filial  duty,  left  you, 

And  his  fair  wife  and  child,  to  turn  a  beggar. 

5.   All  this  is  true,  remind  me  not  of  it, 
'T  is  a  disgrace  to  our  most  royal  house, 
And  all  the  Rajas  in  the  Indian  land, 
Will  point  to  us  and  mock  the  Sakya  tribe. 

[Rahula  comes  in  with  childlike  joy  and  brings  his 
mother  a  rose.] 

R.  Here,  mother,  is  a  rose.  I  picked  it  from  the  bush 
where  the  nightingale  sings.  I  thought,  if  father 
had  been  here,  he  would  have  brought  the  rose  to 
you.     He  loves  flowers  and  so  do  you. 

Y.  My  darling ! 

S.  [with  a  touch  of  anger]  Yasodhara,  I  wish,  you 
would  not  speak  to  him  too  much  of  his  father. 

R.  Why  should  mother  not  mention  father?  I  love  him 
and  I  should  know  all  about  him.  I  want  to  join 
the  Buddha's  brotherhood. 

S.  Do  you  love  him  more  than  your  grandfather? 

R.  I  love  my  grandfather  too,  I  love  mother,  and  you, 
dear  grandmother  [turning  to  Pajapati].  You  are 
always  so  kind  to  me.  I  love  you  all.  But  father 
I  love  in  a  different  manner.  I  love  him  as  Buddha. 
I  clasp  my  hands  to  him  as  to  a  god ;  and  so  do 
you  mother,  do  you  not? 

Y.  [puts  her  hand  on  R.'s  mouth]  Hush! 

I  thank  you  for  the  rose,  my  child ;  now  run  away 
and  bring  another  rose  to  grandfather,  and  one 
for  your  grandmother  Pajapati. 


THE  BUDDHA.  59 

R.  Yes  mother,  and  one  I  keep  for  father  when  he 
comes.     [Runs  off.] 

V.  Your  grandson  needs  a  father,  Maha  Raja! 
And  let  me  tender  you  my  humble  service. 
I  see  Yasodhara,  the  noble  princess, 
Pine  patiently  away  and  spend  in  mourning 
Her  life's  best  years  of  youth  and  happiness. 
She  has  been  cruelly  deserted,  has 
Been  widowed  by  Siddhattha  for  a  whim. 
Give  her  to  me  in  marriage,  and  I'll  prove 
A  better  father  than  that  runaway, 
A  better  father  to  your  little  grandson, 
A  better  husband  to  his  widowed  wife. 

S.   You  are  at  liberty  to  ask  my  daughter. 

V.  Fair  Princess,  cease  to  mourn,  and  grant  my  suit. 
Thou  shalt  see  better  days  than  heretofore. 

Y.  I  pledged  my  troth  to  Gotama  Siddhattha, 
And  I  shall  never  break  my  faith  to  him. 

V.  Siddhatta  is  no  more,  he  has  turned  monk 
And  you  are  free,  you  are  Siddhattha's  widow. 

S\   My  daughter,  do  not  think  that  I  oppose 
Visakha's  suit,  for  on  the  contrary 
I  do  support  it,  and  I  wish  you  would 
Accept  him  as  a  husband,  for  I  need 
Alliance  with  a  brave  and  trusty  man. 

V.  Princess  Yasodhara,  here  is  my  hand, 
Do  not  refuse  me. 

Y.  Brahman,  spare  your  words. 


60  THE  BUDDHA. 

V.  The  time  will  come  when  you  will  sore  regret. 

0  King,  compel  her  to  obey ;  make  use 

Of  your  good  right  as  master  of  this  house, 
For  I  alone  can  save  the  Sakya  state. 

P.  O  worthy  Brahman,  do  not  threaten  us. 

V.  Decide,  O  Maharaja;  thou  art  Lord! 

Thy  bidding  must  be  done.    Shall  women  rule, 
Or  art  thou  master  still  in  thine  own  home? 

S.   I  am  the  master  here;  but  not  a  tyrant; 
Among  our  people  master  means  a  leader. 
The  Sakya  yeomen  justly  pride  themselves 
On  their  free  institutions.     I'm  the  first 
Among  them,  not  an  autocrat  nor  despot; 

1  serve  them  as  adviser,  guide  and  father; 
Shall  I  who  never  would  infringe  upon 
The  right  of  any  poorest  peasant  woman, 
Compel  a  princess  of  the  royal  house 

To  marry  'gainst  her  will?     No  sir,  not  I. 
I  wished  the  Princess  to  accept  your  suit, 
But  I  shall  never  say,  She  must  be  yours. 

V .  King  of  the  Sakyas,  you  forget  yourself, 
I  am  a  Brahman  and  of  noble  birth. 
I  served  you  faithfully  for  many  years, 
But  now  I  quit  your  service,  for  I  know 
That  Bimbisara,  King  of  Magada, 
The  mightiest  of  Indian  rulers, 
Will  welcome  me  as  friend  and  counselor. 

[He  bows  to  the  King  and  Pajapati,  and  leaves.    For 
a  moment  they  are  all  silent.'] 

S.   I  fear  me  that  means  war. 


THE  BUDDHA.  61 

D.  Indeed  it  does. 

If  you  remember,  King,  Visakha  said 
There  was  a  subtle  influence  against  you 
At  Bimbisara's  court.    It  dawns  on  me 
That  he,  Visakha,  is  the  cause  of  it. 
I  saw  him  whisper  with  a  courtier,  then 
He  spoke  in  secret  with  a  general, 
And  with  the  King  too  he  was  closeted. 
The  hypocrite  has  thrown  away  his  mask, 
And  since  he  spoke  out  boldly,  I  know  now 
That  he  has  been  intriguing  all  the  time. 

S.   He  thinks  I  hate  my  son,  but  I  do  not. 
I'm  only  angry,  I  am  disappointed, 
Because  he  did  not  heed  my  dearest  wish. 
I  love  him  still  and  I  invited  him 
To  visit  his  old  home  and  me,  his  father. 
I  sent  Udayin  with  a  kindly  greeting. 
Oh,  I'd  forgive  him  all,  and  e'en  his  flight, 
Had  only  he  not  turned  a  mendicant. 
It  hurts  my  pride  to  see  a  Sakya  prince, 
And  mine  own  son,  go  round  from  house  to  house 
With  bowl  in  hand  to  beg  his  daily  food. 
[Rahiila  conies  in  excited.'] 

R.  Grandfather,  here  is  your  rose,  and  grandma,  here 
is  yours.    And  oh !  did  you  hear  the  news  ? 

Y.  What  is  it,  boy?  Why  are  you  so  excited? 

P.  Who  told  you  any  news? 

R.  The  guards  at  the  gate.  They  say  that  my  father 
has  come.  All  the  people  rush  out  of  their  houses 
and  greet  him  with  clasped  hands.  They  strew 
flowers  on  the  road  and  hail  him  as  the  Buddha! 


62  THE  BUDDHA. 

Y.  [rises]  Why,  is  it  possible?  [Wants  to  retire.] 

S.   Stay  here.     Kala  Udayin  comes. 

[Kala  enter  and  kneels.] 

K.  I  bow  in  humble  reverence  before  the  King. 

And  my  respectful  salutations  to  all  the  members 
of  the  royal  house  [turning  to  Go  pa]  and  to  you. 

S.  Bring  you  good  news,  Udayin? 

K.  Your  noble  son,  my  King,  is  coming. 

S.   Where  did  you  find  him? 

K.  At  the  Jetavana  at  Savatthi. 

S.  What  kind  of  a  place  is  that? 

K.  It  is  the  most  wonderful  pleasure  park  I  ever  saw. 
O  King,  your  garden  here  is  a  paltry  affair  in  com- 
parison with  the  Jetavana. 

5.   There  he  lives  in  luxury? 

K.  Oh  no  Sir.  Not  at  all.  He  could  live  in  luxury, 
if  he  wanted  to,  but  he  leads  a  simple  life,  as  simple 
as  the  humblest  servant  in  your  home,  and  when  he 
wanders  through  the  country  after  the  rainy  season 
he  lives  like  any  mendicant  friar.  He  overtook  me 
on  my  way,  and  when  he  came  hither  to  Kapila- 
vatthu,  his  home,  he  did  as  usual.  Last  night  he 
slept  in  the  forest,  and  this  morning  he  went  from 
house  to  house  with  bowl  in  hand,  begging  his  food, 
and  he  spoke  a  blessing  wherever  people  greeted 
him  kindly,  or  gave  him  to  eat. 

S.  Oh  my  son,  my  son!  Why  didst  thou  not  go 
straight  to  the  palace  where  thy  father  has  food 
enough  for  thee  and  all  thy  disciples! 


THE  BUDDHA.  63 

K.  He  always  follows  the  rule  of  the  mendicants. 

S.  Oh  my  son !  Why  dost  thou  shame  thy  father  in  his 
own  home? 

K.  The  Blessed  One  deems  it  no  shame  to  beg.  He  is 
as  modest  as  a  pauper  and  shows  no  pride,  but 
wherever  he  comes,  he  is  greeted  like  a  king,  nay 
like  a  king  of  kings,  and  the  wealthiest  and  most 
powerful  rulers  come  to  do  him  reverence. 

S.  And  he  is  here,  this  wonderful  man?  And  he  is 
my  son  Siddhatha? 

K.  Fes,  he  is  here,  and  it  is  your  son,  but  no  longer 
Siddhattha,  the  Sakya  prince,  but  Sakva  muni,  the 
sage  of  the  Sakyas,  the  Buddha,  the  Blessed  One. 
When  I  spoke  to  him  and  gave  him  your  message, 
he  inquired  for  you  and  the  Queen  Pajapati  [Ya- 
sodhara  rises]  and  for  you,  most  honored  Princess 
and  for  Rahula.  Yes,  he  inquired  for  you,  and 
how  Rahula  had  grown. 

Y.  Did  he  speak  kindly  of  us? 

K.  He  always  speaks  kindly,  and  he  is  always  calm. 

[Music:  a  song,  Buddhist  Doxology,  at  a  distance.] 

K.  O  listen  to  the  music.  Here  he  comes,  the  glorious 
Buddha.     He  must  be  at  the  gate. 

Y.  [rises  again  and  withdraws.]     I  must  be  gone. 

P.  Oh  stay,  Yasodhara. 

Y.  No  I  will  hide  me  from  his  very  sight;  and  if  I 
am  to  him  of  any  value,  he  will  ask  for  me. 

S.   Stay,  Yasodhara. 


64  THE  BUDDHA. 

Y.  He  fled  from  me  because  I  was  a  hindrance 
In  his  great  quest,  and  he  may  shun  me  still. 
S.   Stay  none  the  less. 
P.  Nay,  let  her  withdraw,  she  is  in  tears  and  would 

break  down. 
[Y.  and  P.  withdraw  to  the  partition  behind  the  cur- 
tains.] 
S.   You  say,  that  my  son  is  greeted  even  by  kings  with 

clasped  hands? 
K.  Yea,  even  kings  kneel  to  him. 
S.  I  shall  do  nothing  of  the  kind.    He  is  my  son,  my 
disobedient  son,  and  I  am  still  his  father.    [P.  re- 
turns. ] 
[The  procession  of  the  Buddha  comes.     Tzvo  monks 
precede  and  stand  at  either  side  of  the  Buddha.    Ac- 
companying monks  and  other  public  come  into  the 
garden,  crowding  up  to  the  columns.    They  all  kneel 
with  clasped  hands  except  S.] 
B.  My  blessing  to  this  house,  to  you,  O  King, 
And  also  to  the  Queen  Pajapati, 
My  dear  good  aunt  and  loving  foster  mother. 

S.  At  last  thou  comest  back,  my  wayward  son, 

But  why  didst  shame  me  ?    Why  didst  thou  go  beg- 
ging 
Here  in  my  capital?   Thou  art  descended 
From  ancestors  who  are  a  royal  race. 

B.  My  ancestors  are  Buddhas  of  past  ages, 
Their  thinking  has  descended  unto  me, 
Their  habits  and  their  rules  of  life  I  follow, 
And  not  the  regulations  of  a  court. 


THE  BUDDHA.  65 

[The  people  rise  to  their  feet  again;  Kola  joins  Gopa.] 

S.  Tell  me,  what  are  the  rules  of  former  Buddhas? 

B.  They  greet  you  with  a  stanza  in  return 
For  any  food  or  hospitality. 

S.  I  shall  be  glad  to  hear  what  you  will  say. 

B.        Awake  from  sleep,  dispel  the  dream ; 
Before  the  truth's  bright  ray 
Things  truly  are  not  what  they  seem 
But  truth  points  out  the  way. 
Truth,  truth  alone  will  bring  you  bliss, 
In  the  next  life  and  e'en  in  this. 
[Rahula  brings  a  rose  to  Buddha.] 
R.  Here  father,  is  a  rose  I  saved  for  you 

On  the  big  bush  where  nests  the  nightingale. 

B.  And  this  is  Rahula!    How  you  have  grown! 
Where  is  your  mother? 

6\  Yasodhara  was  here, 

But  would  not  stay.    On  hearing  that  you  came 
She  left  the  room  and  said  that  if  at  all 
You  cared  for  her,  you  would  not  fail  to  ask. 

B.  I  want  to  see  her,  lead  me  to  the  place. 

[B.  hands  his  bowl  to  the  King,  Pajapati  rises  and  leads 

the  zvay.    At  a  distance  a  flourish  of  trumpets.] 
D.  What  military  signals  do  I  hear? 
S.   Go,  Captain  Devala,  see  what  it  means. 
[D.  exit.    S.  hands  the  boivl  to  one  of  the  disciples.] 

B.  Ye  two  disciples  shall  attend  the  meeting. 
Above  all  passion  has  the  Buddha  risen, 


66  THE  BUDDHA. 

But  he  will  comfort  her  who  loves  him  dearly. 
The  Princess'  heart  is  rilled  with  deepest  grief, 
And  in  no  wise  shall  any  one  rebuke  her 
In  whatsoever  way  she  greeteth  him. 

[P.  opens  the  curtain  leading  to  the  apartment  where 
Y.  sits.  B.  P.  and  S.  enter.  Y.  sinks  down  before 
him  and  holds  his  feet,  weeping.  The  -flourish  of 
trumpets  is  repeated.] 

S.   [grows  restless,  turns  to  P.] These  warlike  trumpets 
have  a  foreign  sound 
And  may  forbode  the  enemy's  attack. 

[He  leaves  the  apartment  where  Y.  is  and  reenters  the 
hall,  going  toward  the  entrance  in  the  background 
between  the  columns.] 

B.  Yasodhara,  I  bring  thee  happy  tidings, 
Deliverance  is  found,  let  go  thy  grief. 

[Y.  looking  up  to  B.  zvith  deep  emotion.] 

Y.  Oh  Lord,  how  did  I  long  for  your  return, 
But  in  your  eyes  I  have  become  as  naught. 

B.  My  faithful  helpmate  and  my  former  wife, 
Thou  hast  been  dear  to  me,  dear  art  thou  still, 
But  truth  is  dearer,  and  to  truth  I  cling, 
While  on  my  quest  of  truth  in  former  lives, 
And  also  now  in  this  existence,  thou 
With  voluntary  sacrifice  hast  aided  me, 
Imagine  not  that  thou  a  hindrance  art 
To  me  or  to  my  work  and  holy  mission. 
Next  to  my  sainted  mother  thou  art  blessed 
Among  the  women  of  this  world.     Rejoice 
And  let  all  grief  pass  from  thy  suffering  soul. 


THE  BUDDHA.  67 

[A  -flourish  of  trumpets,  this  time  near  by  and  loud. 
Devala  returns.'] 

D.  My  noble  liege,  an  embassy  is  coming 
From  Bimbisara,  King  of  Magadha. 
They  are  the  kingdom's  highest  ministers, 
And  sullen  do  they  look  and  their  retainers. 

S".   'T  is  most  unfortunate,  but  let  them  in. 

[In  the  meantime  the  Buddha  places  his  right  hand  in 
blessing  on  Y/s  head;  then  one  of  his  attendants 
helps  her  up.  The  embassy  files  in  as  before  at  the 
Jetavana.  The  Prime  Minister  Nagadeva  (N)  ad- 
dresses King  S.] 

N.  Oh  Maharaja,  listen  to  our  message ! 
The  ruler  of  the  mighty  Magadha, 
King  Bimbisara,  sends  you  kindly  greetings. 
He  wants  you  to  entreat  the  Blessed  One, 
The  holy  Buddha,  who  now  stays  with  you, 
Who,  as  he  learneth,  is  your  noble  son, 
To  come  to  Rajagaha  on  a  visit. 
There  have  been  rumors  of  intended  war, 
But  be  assured,  our  noble  King  means  peace. 
He  would  not  draw  the  sword  against  your  state, 
Nor  wage  a  war  against  the  Buddha's  father. 
[The  Buddha  enters.] 

S.     Oh  noble  son,  oh  blessed,  highest  Buddha, 
Thou  art  indeed  a  King  of  Kings  on  earth! 

[He  kneels  down.     All  members  of  the  embassy  do 
the  same.] 
No  crown  thou  wear'st,  no  scepter's  in  thy  hand, 
Thou  needest  neither  lance,  nor  sword  nor  shield, 


68  THE  BUDDHA. 

And  yet  thou  rulest,  with  mere  word  and  thought, 
Thou  sway'st  the  destinies  of  all  the  world. 
I  did  not  know  thy  power  and  thy  great  worth ; 
But  now  I  bow  me  down  in  humble  faith, 
And  I  take  refuge  in  the  truth  thou  preachest. 
Henceforth  I  will  devote  myself  to  spread 
The  kingdom  of  good  will  and  righteousness. 
[Music:  Buddhist  Doxology.] 
[Curtain.] 


\ 112217 71 F 


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